The Talmud Unmasked [The Secret Rabbinical Teachings Concerning Christians].pdf (PDFy mirror)

ISRAEL, ISRAEL, UBER ALLES!

The Talmud
Unmasked

The Secret Rabbinical Teachings Concerning

Christians

Roman Catholic Priest; Master of Theology and Professor
of the Hebrew Language at the Imperial Ecclesiastical
Academy of the Roman Catholic Church
in Old St. Petersburg.

St. Petersburg
Printing office of the
Imperial Academy of Sciences
1892

IMPRIMATUR
St. Petersburg,
April 13, 1892
KOZLOWSKY
Archbishop Metropolitan of Moghileff

By

Rev. I. B. Pranaitis

ANTIPHONE

"Let our writings be open to all people. Let them see what out moral
code is like! We need not be afraid of this test, for we have a pure
heart and a clean spirit. Let the nations investigate the habitations
of the children of Israel, and of their own accord convince
themselves of what they are really like! They will then exclaim for
certain with Balaam, when he went out to curse Israel: 'How
beautiful are thy tents O Israel: how beautiful thy homes!'

"In its attitude towards non-Jews, the Jewish religion is the most
tolerant of the the religions in the world.... The precepts of the
ancient Rabbis, though inimical to Gentiles, cannot be applied in any
way to Christians."

"A whole series of opinions can be quoted from the writings of the
highest Rabbinical authorities to prove that these teachers
inculcated in their own people a great love and respect for
Christians, in order that they might look upon Christians, who
believe in the true God, as brothers, and pray for them."

"We hereby declare the the Talmud does not contain anything
inimical to Christians."

PROLOGUE

Many people who are interested in the Jewish question are wont to
ask whether or not there is anything in the Talmud which is not
beautiful and sublime, and entirely removed from anything like
hatred of Christians. The confusion of opinion about the matter is so
great, that to listen to those who argue so wisely about it, you
would think that they were discussing a very ancient and remote
race of people, and not the people of Israel who live in our midst
according to an unchanging moral code by which the religious and
social life of the Jews has been regulated to this day.

This being so, I have undertaken to show what the Talmud really
teaches about Christians, and thus satisfy the wishes of those who
desire to find out about this doctrine from genuine original sources.

To this end I have translated the best known Talmudic books which
refer to the Christians, and have arranged these sources in such
order as to bring out clearly the picture of a Christian as
represented to the Jews by the Talmud.

Lest I be accused of using a corrupted text of the Talmud or of not
having interpreted it correctly, as is generally the case with those
who have attempted to disclose secret Jewish teachings, I have
placed the Hebrew text opposite the Latin.

I have divided the whole into two sections, the first of which treats
of the teachings of the Talmud about Christians, and the other, the
rules which Jews are obliged to follow when living among the
Christians.

I preface these with a brief discussion about the Talmud itself in the
following chapter.

THE TALMUD

The Talmud gets its name from the word Lamud - taught, and
means The Teaching. By metonymy it is taken to mean the book
which contains the Teaching, which is called Talmud, that is, the
doctrinal book which alone fully expounds and explains all the
knowledge and teaching of the Jewish people.

As to the origin of the Talmud, the Rabbis regard Moses as its first
author. They hold that, besides the written law which Moses
received from God on Mount Sinai on tables of stone, which is called
Torah Schebiktab, he also received interpretations of it, or the oral
law, which is called Torah Shebeal Peh. They say that this is the
reason why Moses remained so long on the mountain, as God could
have given him the written law in one day.

Moses is said to have transmitted this oral law to Joshua; Joshua in
turn to the seventy Elders; the Elders to the Prophets, and the
Prophets to the Great Synagogue. It is held that it was later
transmitted successively to certain Rabbis until it was no longer
possible to retain it orally.

Whatever may be said about this story of the Rabbis, it is
sufficiently known to us that before the birth of Christ, schools
existed in Palestine in which sacred literature was taught. The
commentaries of the Doctors of the law were noted down on
charts and lists as an aid to memory, and these, when collected
together, formed the beginnings of the Jewish Talmud.

In the second century after Christ, Rabbi Jehuda who, because of
the sanctity of his life, was called The Saint, and The Prince,
realizing that the learning of the Jews was diminishing, that their
oral law was being lost, and that the Jewish people were being
dispersed, was the first to consider ways and means of restoring
and preserving their oral law. He collected all the lists and charts
and from them he made a book which was called the Sepher
Mischnaioth, or Mischnah - a Deuterosis, or secondary law. He
divided it into six parts, each of which was divided into many
chapters. We shall consider these later.

The Mischnah is the foundation and the principal part of the whole
Talmud. This book was accepted by the Jews everywhere and was
recognized as their authentic code of law. It was expounded in their
Academies in Babylon - at Sura, Iumbaditha and Nehardea - and in
their Academies in Palestine - at Tiberias, Iamnia and Lydda.

As their interpretations increased with the passing of time, the
disputations and decisions of the doctors of the law concerning the
Mischnah were written down, and these writings constituted another
part of the Talmud called the Gemarah.

These two parts are so disposed throughout the whole Talmud that
the Mischnah serves first as a kind of text of the law, and is
followed by the Gemarah as an analysis of its various opinions
leading to definite decisions.

All the precepts of the Mischnah, however, were not discussed in
the Jewish schools. Those whose use was nullified by the
destruction of the Temple, and those whose observation was
possible only in the Holy Land were not commented upon. Their
explanation was left until the coming of Elias and the Messiah. For
this reason some parts of the Mischnah are lacking in the Gemarah.

In interpreting the Mischnah of Rabbi Jehuda, the schools of
Palestine and Babylon followed each their own method, and by thus
following their own way gave rise to a twofold Gemarah - the
Jerusalem and the Babylonian versions. The author of the Jerusalem
version was Rabbi Jochanan, who was head of the synagogue in
Jerusalem for eighty years. He wrote thirty-nine chapters of
commentaries on the Mischnah which he compiled in the year 230
A.D.

The Babylonian Gemarah, however, was not compiled by any one
person, nor at any one time. Rabbi Aschi began it in 327 A.D and
labored over it for sixty years. He was followed by Rabbi Maremar
about the year 427 A.D., and it was completed by Rabbi Abina

about the year 500 A.D. The Babylonian Gemarah has thirty-six
chapters of interpretations.

This twofold Gemarah, added to the Mischnah, makes also a twofold
Talmud: The Jerusalem version, which, on account of its brevity and
obscurity, is not much used; and the Babylonian version, which has
been held in the highest esteem by Jews of all times.

The Gemarah is followed by additions called Tosephoth. It was thus
that Rabbi Chaia first styled his opinions on the Mischnah which
were made by the doctors outside the schools were called
Baraietoth, or extraneous opinions.

These Commentaries were further supplemented by other decisions
called Piske Tosephoth, short theses and simple principles.

For nearly five hundred years after the Babylonian Talmud was
completed, the study of literature was greatly hampered partly
due to public calamities and partly owing to dissensions among the
scholars. But in the eleventh century others wrote further additions
to the Talmud. Chief among these were the Tosephoth of Rabbi
Ascher.

Besides these there appeared the Perusch of Rabbi Moische ben
Maimon, called by the Jews Rambam for short, by the Christians
Maimonides, and by Rabbi Schelomo, Iarchi or Raschi.

Thus, the Mischna, Gemarah, Tosephoth, the marginal notes of
Rabbi Ascher, the Piske Tosephoth and the Perusch Hamischnaioth
of Maimonides, all collected into one, constitute a vast work which is
called the Talmud.

The main parts of the Talmud, which we mentioned above, are six:

I. ZERAIM: concerning seeds. It treats of seeds, fruits, herbs,
trees; of the public and domestic use of fruits, of different
seeds, etc.

II. MOED: concerning festivals. It treats of the time when the
Sabbath and other festivals are to begin, ended and
celebrated.

III. NASCHIM: concerning women. It treats of marrying and
repudiating wives, their duties, relations, sicknesses, etc.

IV. NEZIKIN: concerning damages. It treats of damages suffered
by men and animals, penalties and compensations.

V. KODASCHIM: concerning holiness. It treats of sacrifices and

various sacred rites.
VI. TOHOROTH: concerning purifications. It treats of the soiling
and purifying of vessels, bedclothes and other things.

Each of these six parts, which the Jews call Schishah Sedarim - six
orders or ordinances - is divided into books or tracts, called
Massiktoth, and the books into chapters, or Perakim.

I. ZERAIM. Contains eleven books or Masechtoth.

1. BERAKTOTH - Benedictions and prayers. Treats of liturgical
rules.

2. PEAH - Corner of a field. Treats of the corners and
gleanings of the field. ..The olives and grapes to be left to the
poor.

3. DEMAI - Doubtful things. Whether or not tithes must be
paid on such.

4. KILAIM - Mixtures. Treats of various mixings of seeds.

5. SCHEBIITH - the Sevents. Treats of the Sabbatical Year.

6. TERUMOTH - Offerings and Oblations. The Heave offerings
for the priests.

7. MAASEROTH - the Tithes, to be given to the Levites.

8. MAASER SCHENI - the Second Tithe.

9. CHALLAH - the Dough, the portion to be given thereof to
the Priests.

10. ORLAH - the Uncircumcised. Treats about the fruits of a
tree during the first three years after its plantings.

11. BIKKURIM - the First Fruits to be brought to the Temple.
II. MOED. Contains twelve Books or Masechtoth.

1. SCHABBATH - the Sabbath. Treats of kinds of work
prohibited on that day.

2. ERUBHIN - Combinations. Contains precepts about food for
the Sabbath eve.

3. SCHEKALIM - Passover. Treats of the laws relating to the
Feast of Passover and the Paschal Lamb.

4. SCHEKALIM - Shekel. Treats of the size and weight of the
shekel.

5. IOMA - the Day of Atonement. Treats of prescriptions for
that Day.

6. SUKKAH - the Tabernacle. Treats of the laws concerning
the feast of Tabernacles.

7. BETSAH - the Egg of the Day of Feast. Treats of the kind of
work prohibited and permitted on the festivals.

8. ROSCH HASCHANAH - New Year. Treats of the Feast of
New Year.

9. TAANITH - Fasts. Treats of public fasts.

10. MEGILLAH - the Scroll. Treats of the reading of the Book
of Esther. Contains the description of the Feast of Purim.

11. MOED KATON - Minor Feast, treats of laws relating to the
days intervening between the first and last days of Pesach
and Succoth.

12. CHAGIGAH - Comparison of rites on on the three feats of
Pesach, Sukkoth and Tabernacles.

III. NASCHIM. Contains seven Books or Masechtoth.

1. JEBBAMOTH - Sisters in Law. Treats of Levirate marriage.

2. KETHUBOTH - Marriage Deeds. Treats of dower and
marriage settlements.

3. KIDDUSCHIN - Betrothals.

4. GITTIN - booklet on Divorces.

5. NEDARIM - Vows. Treats of vows and their annulment.

6. NAZIR - the Nazarite. Treats of the laws concerning the
Nazarites and those who separate themselves from the world
and consecrate themselves to God.

7. SOTAH - the Woman suspected of adultery.

IV. NEZIKIN. Contains ten Books or Masechtoth.

1. BABA KAMA - First Gate. Treats of Damages and Injuries
and their remedies.

2. BABA METSIA - Middle Gate. Treats of laws concerning
found property, concerning trust, concerning buying and
selling, lending, hiring and renting.

3. BABA BATHRA - Last Gate. Treats of laws concerning real
estate and commerce, mostly based on the traditional law.
Also concerning hereditary succession.

4. SANHEDRIN - Courts. Treats of the courts and their
proceedings, and the punishment of capital crimes.

5. MAKKOTH - Stripes. The 40 stripes (minus one) inflicted on
criminals.

6. SCHEBUOTH - Oaths. Treats different kinds of oaths.

7. EDAIOTH - Testimonies. Contains a collection of traditional
laws and decisions gathers from the testimonies of the
distinguished teachers.

8. HORAIOTH- Decisions. Treats of the sentences of Judges
and the punishment of transgressors.

9. ABHODAH ZARAH - Idolatry.

10. ABHOTH - Fathers. Treats of laws of the fathers. It is
called also PIRKE ABHOTH.

V. KODASCHIM. Contains eleven Books or Masechtoth.

1. ZEBBACHIM - Sacrifices. Treats of animal sacrifices and the
mode of their offering.

2. CHULIN - Profane things. Treats of the traditional manner
of slaughtering animals for ordinary use.

3. MENACHOTH - Meat-offerings. Treats of meat-and-drink
offerings.

4. BEKHOROTH - the First Born. Treats of the laws concerning
the first born of man and animals.

5. ERAKHIN - Estimations. Treats of the mode in which
persons dedicated to the Lord by a vow arel legally appraised
in order to be redeemed.

6. TEMURAH - Exchange. Treats of the laws concerning
sanctified things having been exchanged.

7. MEILAH - Trespass, Sacrilege. Treats of the sins subject to
the punishment of excision, and their expiation by sacrifices.

8. KERITHUTH - Excisions - Treats of the sins subject to the
punishment of excision, and their expiation by sacrifices.

9. TAMID - the Daily Sacrifice- Describes the Temple services
connected with the daily morning and evening offerings.

10. MIDDOTH - Measurements. Describes the measurements
and description of the Temple.

11. KINNIM - the Birds' Nests. Treats of the sacrifices
consisting of fowls, the offerings of the poor, etc.

VI. TO HO ROTH. Contains twelve Books or Masechtoth.

1. KELLIM - Vessels. Treats of the conditions under which
domestic utensils, garments, etc. receive ritual cleanness.

2. OHOLOTH - Tents. Treats of tents and houses, and how
polluted and purified.

3. NEGAIM - Plagues. Treats of the laws relating to Leprosy.

4. PARAH - the Heifer. Treats of the laws concerning the red
heifer and the use of its ashes for the purification of the
unclean.

5. TOHOROTH - Purifications. Treats of some lesser degrees of
uncleanness lasting only until sunset.

6. MIKVAOTH - Wells. Treats of the conditions under which
wells and reservoirs are fit to be used for ritual purifications.

7. NIDDAH - Menstruation. Treats of the legal uncleanness
arising from certain conditions in women.

8. MAKSCHIRIN - Preparations. Treats of liquids that prepare
and dispose seeds and fruits to receive ritual uncleanness.

9. ZABHIM - Concerning nightly pollution and gonorrhea.
Treats on the uncleanness arising from such secretions.
10 TEBHUL IOM - Daily washing.

11. IADAIM - Hands. Treats of the ritual uncleanness of
hands, according to the traditional law, and of their
purification.

12. OKETSIN - Stalks of fruit. Treats of stalks and shells of
fruit as conveying ritual uncleanness.

The complete Talmud contains 63 books in 524 chapters.

Added to these are four other shorts tracts, which have not been
included in the regular Talmud. They have been added by later
writers and exponents.

These four are:

MASSEKHETH SOPHERIM - the Tract of Scribes. Treats of the mode
of writing the books of the law. Has 21 chapters.

EBHEL RABBETI - a large treatise on Mourning. Has 14 chapters.
KALLAH - the Bride. On the acquisition of the bride. Has one
chapter.

MASSEKHETH DEREKH ERETS - the Conduct of Lide. Divided into
RABBAH - major parts, and ZUTA - the minor parts. Has 16
chapters. At the end is added a special chapter - PEREK SCHALOM -
on Peace.

Since the Talmud was such a voluminous and disordered work,
there was a need of a compendium which would facilitate its study.
To supply this need, therefore, Rabbi Isaac ben Jacob Alphassi, in
1032, published a Shorter Talmud, which he called
Halakhoth - Constitutions. He omitted all lengthy discussions and
preserved only those parts which had to do with the practical things
of life. Since this work, however, had no order to it, it was not
considered of great worth.

The first to issue a well ordered work on Jewish Law was
Maimonides, styled the "Eagle of the Synagogue." In 1180 he
produced his celebrated work Miscnhah Torah - Repetition of the
Law, also called lad Chazakah - the Strong Hand. It contains four
parts or volumes and 14 books and includes the whole Talmud.
Maimonides also included much philosophical discussion in this work
and attempted to establish many laws of his own. Because of this
he was excommunicated by his people and condemned to death. He
fled to Egypt where he died in the year 1205.

In spite of this, the value of his work increased in time, and for a
while an expurgated version was held in the highest esteem by the
Jews. A drawback to this work is that it contains many laws which
were of no value after the destruction of the Temple.
An edition of the work of Maimonides, expurgated of all his
philosophical innovations and of all the old, useless laws, was edited
in 1340, in strict accord with the ideas of the Rabbis, by Jacob ben
Ascher, to which he gave the name Arbaa Turim
- The Four Orders, which are:

I. ORACH CHAIIM: The seeds of Life, and treats of the daily life

in the home and in the Synagogue.
II. IORE DEAH: which teaches knowledge about foods,
purifications and other religious laws.

III. CHOSCHEN HAMMISCHPAT: private judgments about civil and
criminal laws.

IV. EBHEN HAEZER: The Rock of Help, which treats of the laws of
marriage.

Since Alphasi, Maimonides and Jacob ben Ascher disagreed on many
points, which gave rise to different interpretations of the same law,

there was great need of a book which would contain short, concise

solutions to controversies, and which would

supply to the Jewish people a law book worthy of the name.

Joseph Karo, a Rabbi of Palestine (born 1488, died 1577), supplied

this need by his celebrated commentary on the Arbaa Turim, which

he called Schulchan Arukh - the Prepared Table. Since, however,

the customs of oriental Jews differed greatly

from those of western Jews, even the Schulchan Arukh, of Joseph

Karo did not suffice for Jews everywhere. And for this reason Rabbi

Mosche Isserles wrote a commentary on the Schulchan Arukh,

entitled Darkhe Mosche, the Way of Moses,

which received the same acceptance in the West as the work of

Joseph Karo in the East.

At the present time, the Schulchan Arukh is regarded as the
obligatory Law Code of the Jews, and they use it principally in their
studies. Many commentaries have been written on each part of this
book.

An important point to note is that this work has always been
regarded by the Jews as holy. They have always held it, and still
hold it, as more important than the Sacred Scriptures. The Talmud
itself shows this very clearly:

In the tract Babha Metsia, fol. 33a, we read: "Those who devote
themselves to reading the Bible exercise a certain virtue, but not
very much; those who study the Mischnah

exercise virtue for which they will receive a reward; those, however,
who take upon themselves to study the Gemarah exercise the
highest virtue."

Likewise in the tract Sopherim XV, 7, fol. 13b:

"The Sacred Scriptures is like water, the Mischnah wine, and the

Gemarah aromatic wine.

The following is a well-known and highly praised opinion in the
writings of the Rabbis: "My son, give heed to the words of the
scribes rather than to the words of the law."

The reason for this is found in the tract Sanhedrin X, 3, f.88b:
"He who transgresses the words of the scribes sins more gravely
than the transgressors of the words of the law."

Also when there are differences of opinion between the Law and the
doctors, both must be taken as the words of the Lord God. In the
tract Erubhin, f.l3b, where it is related that there was a difference
of opinion between the two schools of Hillel and Schamai, it is

concluded that: "The words of both are the words of the living God."
In the book Mizbeach, cap. V, we find the following opinion: "There
is nothing superior to the Holy Talmud." Contemporary defenders of
the Talmud speak of it almost in the same way.

What Christians have thought of the Talmud is amply proved by the
many edicts and decrees issued about it, by which the supreme
rulers in Church and State proscribed it many times and condemned
this sacred Secondary Law Code of the Jews to the flames.

In 553 the Emperor Justinian forbade the spread of the Talmudic
books throughout the Roman Empire. In the 13th century "Popes
Gregory IX and Innocent IV condemned the books of the Talmud as
containing every kind of vileness and

blasphemy against Christian truth, and ordered them to be burned
because they spread many horrible heresies."

Later, they were condemned by many other Roman Pontiffs - Julius
III, Paul IV, Pius IV, Pius V, Gregory XIII, Clement VIII, Alexander
VII, Benedict XIV, and by others who issued new editions of the
Index of Forbidden Books according to the orders of the Fathers of
the Council of Trent, and even in our own time.

At the beginning of the 16th century, when the peace of the Church
was disturbed by new religions, the Jews began to distribute the
Talmud openly, aided by the art of printing then recently invented.
The first printed edition of the whole Talmud, containing all its
blasphemies against the Christian religion, was published in Venice
in the year 1520. And almost all Jewish books published in that
century, which was favorable to them, are complete and genuine.

Towards the end of the 16th century and at the beginning of the
17th, when many famous men undertook diligently to study the
Talmud, the Jews, fearing for themselves, began to expunge parts
of the Talmud which was published at Basle in 1578 has been
mutilated in many places.

And at Synod in Poland, in the year 1631, the Rabbis of Germany
and many other countries declared that nothing which would annoy
the Christians and cause persecution of Israel, should be printed.
For this reason there are signs of many things missing in the Jewish
books which were published in the following century and thereafter.
The Rabbis explain from memory what these things mean, for they
possess the genuine books which Christians rarely see.

However, Jewish books were published later with very few
mutilations in Holland - where the Jews who were expelled from

Spain were kindly received. The Talmud published there in 1644 -
1648 is almost similar to the Venetian edition.

The latest device invented to deceive the censors was to insert the
word haiah (was) with the genuine text, as if to indicate that the
matter in question once had its place there. But by so doing they
only cleanse the outside of the cup. For in many places
they do show what they mean, ex.gr. by the words gam attah,
"even now," viz. "this law obliges"; and aphilu bazzeman hazzeh,
"even to this day" viz. "this law holds," and such like.

We must add a few remarks about that other very well known book
of the Jews, called the ZOHAR. According to some Rabbis, Moses,
after he had been instructed in the interpretation of the law on
Mount Sinai, did not pass this information to Joshua nor he to the
Elders, but to Aaron, Aaron to Eleazer, and so on until the oral
teachings had been put into book form called the ZOHAR, so called
from the name ZEHAR, meaning to shine forth. For it is an
illustration of the books of Moses, a commentary on the
Pentateuch.

The author is said to have been R. Schimeon ben Jochai, a disciple
of R. Akibha who, fifty years after the destruction of the Temple,
ended his life as a martyr about the year 120 A.D. in Hadrian's war
against the Jews. Since, however, names of men
appear in this book who lived many centuries after the year
indicated, and since neither Rambam (R. Mosche ben Nachman),
nor R. Ascher, who died about the year 1248 A.D., make no
mention of it, it is more likely that those are nearer the truth who
say that the book of Zohar first saw the light about the 13th
century. Especially is this considered likely since about this time a
book was produced which is similar in argument and style to the
Chaldaic type of writing.

It consists of three volumes in large octavo.

Many other works have been published by the Jewish teachers
which are used in the study of Jewish law, and which are held in
high esteem since they explain many obscure passages in the
Talmud. Some of them are cited in this book, and are as follows:

BAR - Declaration, elucidation, Commentary on another
Commentary. These declarations differ from one another.

HALAKOTH - usually written HILKHOTH - Decisions or Dissertations.
Separate books of Holy Scriptures and of the Talmud by different
Rabbis: Maimonides, Beshai, Edels, Moses of Kotzen, Kimchi and
others. In most cases citations are

given from HILKOTH AKUM by Maimonides. These contain
dissertations on stars and planets and the status of nations. There
is another - HILKOTH MAAKHALOTH ASAVOROTH - dissertation
about forbidden foods.

IUCHASIN or SEPHER IUCHASIN - dissertations on lineage. Treats
of Sacred and Jewish history from the beginning of the world until
1500. Printed at Cracow, 1580.

JALKUT - a collected commentary from various ancient books.
Supposed to have not a literal but allegorical meaning. Author:
Rabbi Shimeon of Frankfurt.

KED HAKKEMACH - Barrel of flour. Contains places of theological
communities in alphabetical order. Author: Rabbi Bechai of Lublin.

MAGEN ABRAHAM - Shield of Abraham. Author: Perizola.

MIZBEACH HAZZAHABH - the Golden Altar. A Cabalistic book.
Author: R. Schelomon ben Rabbi Mordechai. Printed at Basle, in
1602.

MACHZOR - a Cycle. Book of Prayers used on great festivals.

MENORATH HAMMAOR - Candlestick of light. A Talmudic book.
Contains Aggadoth and Medraschim. i.e., allegorical and historical
comments on the entire Talmud. Author: Rabbi Isaac Abhuhabh.
Printed in 1544.

MAIENE HAIESCHUAH - Fountains of the Savior. An exquisite
Commentary on Daniel by Rabbi Isaac Abarbanel. There are
numerous disputations against Christians. Printed in 1551.

MIKRA GEDOLAH - the Great Convocation. A Hebrew Bible with
commentaries by R. Salomon Iarchi and R. Ezra.

MASCHMIA IESCHUAH - The Preacher of Salvation. Explanations on
all the Prophets. On future redemption. Author: R. Abarbanel.

NIZZACHON - Victory. Attacks on Christians and on the Four
Gospels. Author: Rabbi Lipman. Printed in 1559.

SEPHER IKKARIM - Book on fundamentals or articles of faith. It
contains one very bitter attack against the Christian faith.

EN ISRAEL - the Eye of Israel. A celebrated book. Has a second part
- BETH JAKOBH - the House of Jacob. Embraces the most delightful
Talmudic histories. Printed in Venice, in 1547.

SCHAARE ORAH - the Gates of Light. A most celebrated Cabalistic
book. Author: Ben Joseph Gekatilia.

SCHEPHAA TAL - Abundance of Dew. A Cabalistic book. A key to the
book of Zohar and other similar books. Author: Rabbi Schephtel
Horwitz of Prague.

TOLDOTH IESCHU - the Generations of Jesus. A little pamphlet full
of blasphemies and maledictions. Contains the history of Christ.
Full of false and deceiving manifestations.

In preparing this booklet I have used the following source material:

The TALMUD. Edition of Amsterdam, 1644-48, in 14 volumes.

SCHULKHAN ARUKH, by Rabbi Joseph Karo. Edition of Venice, 1594.
Without commentaries.

IORE DEAH. Numerous quotations. Edition of Krakow.

ZOHAR. Edition of Amsterdam, 1805. 3 volumes.

MIKRA GEDOLAH. Edition of Amsterdam, 1792, 12 volumes, edition
of Basle, 1620, 2 volumes, edition of Venice.

HILKHOTH AKUM, of R. Maimonides, edition by Vossius, 1675

As auxiliary works I have used:

JOANNES BUXDORFIUS. a Lexicon Chaldaicum, Talmudicum et
Rabbinicum, Base, 1640. b. De Abreviaturis Hebraicis; Operis
Talmudis Recensio; Biblicothea Rabbinica. Basle, 1712. c. Synagoga
Judaica. Basle, 1712.

JOH. CHRISTOPHORI WAGENSEILII, Sota. Aldtorfi Noricum, 1674.

GEORGII ELIEZ EDZARDI: Tractatus talmudici "AVODA SARA."
Hamburg, 1705.

JACOBI ECKER: "Der Judenspiegel im Lichte der Wahrheit," (The
Jewish Mirror in the Light of Truth). Paderborn, 1884.

AUGUST ROHLING: Die Polemik und das Manschenopfer des
Rabbinismus. (The Polemics and Human Sacrifice of
Rabbinism). Paderborn, 1883.

I have only used the works of those who are held in the highest
esteem by the Jews themselves, and to whom the Jews appeal

when disputing with Christians, by quoting impartially the opinions
of these learned men. Their great dilligence in quoting from the
texts of books which I was able to examine, has been a proof to me
that I used the same diligence even in quoting from less known
sources to which they have much greater access than I.

PART ONE
THE TEACHING OF THE TALMUD
CONCERNING CHRISTIANS

First we shall see what the Talmud teaches
about Jesus Christ, the founder of Christianity;
and secondly, about his followers, the Christians.

CHAPTER I

JESUS CHRIST IN THE TALMUD

Many passages in the Talmudic books treat of the birth, life, death,
and teachings of Jesus Christ. He is not always referred to by the
same name, however, but is diversely called "That Man," "A Certain
One," "The Carpenter's Son," "The One Who Was Hanged," etc.

Article I. - CONCERNING THE NAMES OF JESUS CHRIST

1. The real name of Christ in Hebrew is Jeschua Hanotsri - Jesus the
Nazarene. He is called Notsri from the city of Nazareth in which he
was brought up. Thus in the Talmud Christians also are called
Notsrim - Nazarenes. Since the word Jeschua means "Savior," the
name Jesus rarely occurs in the Jewish books. It is almost always
abbreviated to Jeschu, which is maliciously taken as if it were
composed of the initial letters of the three words Immach SCHemo
Vezikro - "May his name and memory be blotted out."

2. In the Talmud Christ is called Otho Isch - "That man," i.e. the
one who is known to all. In the tract Abhodah Zarah, 6a, we read:
"He is called a Christian who follows the false teachings of that man,
who taught them to celebrate the feast on the first

day of the Sabbath, that is, to worship on the first day after the
Sabbath"

3. Elsewhere he is simply called Peloni - "A Certain One." In
Chagigah, 4b, we read: "Mary. ..the mother of a certain one, of
whom it is related in Schabbath..." That this Mary is none other
than the mother of Jesus will be shown later.

4. Out of contempt, Jesus is also called Naggar bar naggar - "the
carpenter son of a carpenter", also Ben charsch etaim - "the son of
a wood worker."

5. He is also called Talui - "The one who was hanged." Rabbi
Samuel, the son of Mair, in the Hilch. Akum of Maimonides, refers to
the fact that it was forbidden to take part in the Christian feats of
Christmas and Easter because they were celebrated on account of
him who was hanged. And Rabbi Aben Ezra, in a commentary on
Genes, also calls him Talui, whose image the Emperor Constantine
reproduced on his banner, "...in the days of Constantine, who made
a change of religion and placed the figure of the one who was
hanged on his banner."

Article II. - THE LIFE OF CHRIST

The Talmud teaches that Jesus Christ was illegitimate and was
conceived during menstruation; that he had the soul of Esau; that
he was a fool, a conjurer, a seducer; that he was crucified, buried in
hell and set up as an idol ever since by his followers.

1. ILLEGITIMATE AND CONCEIVED DURING MENSTRUATION
The following is narrated in the Tract Kallah, lb: "Once when the
Elders were seated at the Gate, two young men passed by, one of
whom had his covered, the other with his head bare. Rabbi Eliezer
remarked that the one in his bare head was illegitimate, a mamzer.
Rabbi Jehoschua said that he was conceived during menstruation,
ben niddah. Rabbi Akibah, however, said that he was both.
Whereupon the others asked

Rabbi Akibah why he dared to contradict his colleagues. He
answered that he could prove what he said. He went therefore to
the boy's mother whom he saw sitting in the market place selling
vegetables and said to her: "My daughter, if you will answer
truthfully what I am going to ask you, I promise that you will be
saved in the next life." She demanded that he would swear to keep
his promise, and Rabbi Akibah did so -but with his lips only, for in
his heart he invalidated his oath. Then he said:
"Tell me, what kind of son is this of yours"? To which she replied:
"The day I was married I was having menstruation, and because of
this my husband left me. But an evil spirit came and sleptwith me
and from this intercourse my son was born to
me." Thus it was proved that this young man was not only
illegitimate but alsoconceived during the menstruation of his
mother. And when his questioners heard this they declared: "Great

indeed was Rabbi Akibah when he corrected his Elders"! And they
exclaimed: "Blessed be the Lord God of Israel who revealed his
secret to Rabbi Akibah the son of Joseph"! That the Jews
understand this story to refer to Jesus and his mother, Mary, is
clearly demonstrated in their book Toldath

Jeschu - "The Generations of Jesus" - where the birth of our Savior
is narrated in almost the same words. Another story of this kind is
narrated in Sanhedrin, 67a:

"Of all who are guilty of death by the Law, he alone is caught by a
ruse. How is it done? They light a candle in an inner room and place
witnesses in an adjoining room outside where they can see him and
hear his voice, but where they cannot be seen by him. Then the
one whom he tried to seduce says to him "Please repeat here
privately what you told me before." If the seducer repeats what he
said, the others ask him "But how shall we leave our God who is in
heaven and serve idols?" If the seducer repents, then all is well. But
if he says "This is our duty and it is right for us to do so," then the
witnesses outside, who have heard him, bring him before the judge
and stone him to death. This is what they did to the son of Stadi in
Lud, and they hanged him on the eve of the Passover. Forthis son
of Stada was the son of Pandira. For Rabbi Chasda tells us that
Pandira was the husband of Stada, his mother, and he lived during
the time Paphus the son of Jehuda. But his mother was stada, Mary
of Magdala (a ladies' hairdresser) who, as it is said in Pumbadita,
deserted her husband." The meaning of this is that his Mary was
called Stada, that is, a prostitute, because, according to what was
taught at Pumbadita, she left her husband and commited adultery.
This is also recorded in the Jerusalem Talmud and by Maimonides.
That the mention here is of Mary, the mother of Jesus, is verified in
the Tract Chagigah, 4b: "When Rabbi Bibhai was visited once by the
Death Angel (the devil), the latter said to his assistant: "Go and
bring to me Mary the hairdresser" (that is, kill her). He went and
brought Mary the children's hairdresser - in place of the other
Mary." A marginal note explains this passage as follows: "This story
of Mary the Ladies' hairdresser happened under the Second Temple.
She was the mother of Peloni, "that man," as he is called in the
tract Schabbath." In Schabbath the passage referred to says:
"Rabbi Elizer said to the Elders: "Did not the son Stada practice
Egyptian magic by cutting it into his flesh?" They replied: "He was a
fool, and we do not pay attention to what fools do. The son of
Stada, Pandra's son, etc." as above in Sanhedrin, 67a.
This magic of the son of Stada is explained as follows in the book
Beth Jacobh, fol. 127 a: "The Magi, before they left Egypt, took
special care not to put their magic in writing lest other peoples
might come to learn it. But he devised a new way by which he
inscribed it on his skin, or made cuts in his skin and inserted it
there and which, when the wounds healed up, did not show what

they meant." Buxtorf says: "There is little doubt who this Ben Stada
was, or who the Jews understood him to be. Although the Rabbis in
their additions to the Talmud try to hide their malice and say that it
is not Jesus Christ, their deceit is plainly evident, and many things
prove that they wrote and understood all these things about him.
In the first place, they also call him the son of Pandira. Jesus the
Nazarene is thus called in other passages of the Talmud where
express mention is made of Jesus the son of Pandira. St. John
Damascene also, in his Genealogy of Christ, mentions Panthera and
the Son of Panthera. "Secondly, this Stada is said to be Mary, and
this Mary the mother of Peloni "that certain one," by which without
doubt Jesus is meant. For in this way they were accustomed to
cover up his name because they were afraid to mention it. If we had
copies of the original manuscripts they would certainly prove this.
And this also was the name of the mother of Jesus the Nazarene.
"Thirdly, he is called the Seducer of the People. The Gospels testify
that Jesus was called this by the Jews, and their writings to this day
are proof that they still call him by this name. "Fourthly, he is called
"the one who was hanged," which clearly refers to the crucifixion of
Christ, especially since a reference to the time "on the eve of the
Passover" is added, which coincides with the time of the crucifixion
of Jesus. In Sanhedrin they wrote as follows: "On the eve of the
Passover they hanged Jesus" "Fifthly, as to what the Jerusalem
Talmud says about the two disciples of the Elders who were sent as
witnesses to spy on him, and who were afterwards brought forward
as witnesses against him: This refers to the two "false witnesses" of
whom the Evangelists Matthew and Luke make mention. "Sixthly,
concerning what they say about the son of Stada that he practiced
Egyptian magical arts by cutting into his flesh: the same accusation
is made against Christ in their hostile book Toldoth Jeschu. "Lastly,
the time corresponds. For it is said that this son of Stada lived in
the days of Paphus the son of Jehuda, who was a contemporary of
Rabbi Akibah. Akibah, however, lived at the time of the Ascension of
Christ, and for some time after. Mary is also said to have lived
under the Second Temple. All this clearly proves that they secretly
and blasphemously understand this son of Stada to be Jesus Christ
the son of Mary. "Other circumstances may seem to contradict this.
But that is nothing new in Jewish writings and is done on purpose
so that Christians may not easily detect their trickery."

2. Furthermore, "In the secret books, which are not permitted to fall
easily into the hands of Christians, they say that the soul of Esau
came into Christ, that he was therefore evil and that he was Esau
himself."

3. By some he is called a FOOL and INSANE

In Schabbath, 104b: "They, [the Elders] said to him [Eliezer]: "He
was a fool, and no one pays attention to fools."

4. A CONJURER AND MAGICIAN

In the infamous book Toldoth Jeschu, our Savior is blasphemed as
follows:

"And Jesus said: Did not Isaiah and David, my ancestors, prophesy
about me? The Lord said to me, thou art my son, today I have
begotten thee, etc. Likewise in another place: The Lord said to my
Lord, sit thou at my right hand. Now I ascend
to my father who is in heaven and will sit at his right hand, which
you will see with your own eyes. But you, Judas, will never reach
that high. Then Jesus pronounced the great name of God (IHVH)
and continued to do so until a wind came and took him up between
earth and sky. Judas also pronounced the name of God and he
likewise was taken up by the wind. In this way they both floated
around in the air to the amazement of the onlookers. Then Judas,
again pronouncing the Divine Nane, took hold of Jesus and pushed
him down to earth. But Jesus tried to do the same to Judas and
thus they fought together. And when Judas saw he could not win
out over the works of Jesushe pissed on Jesus, and both thus being
unclean they fell to earth; nor could they use the Divine name again
until they had washed themselves." Whether those who believe
such devilish lies deserve greater hatred or pity, I cannot say.

In another place in the same book it is related that in the house of
the Sanctuary there was a stone which the Patriarch Jacob anointed
with oil. On this stone were carved the tetragrammatic letters of the
Name (IHVH), and if anyone could learn from them he could destroy
the world. They therefore decreed that no one must learn them,
and they placed two dogs upon two iron columns before the
Sanctuary so that if anyone should learn them the dogs would bark
at him coming out and he would forget the letters through fear.
Then it is related: "Jesus came and entered, learned the letters and
wrote them down on parchment. Then he cut into the flesh of his
thigh and inserted them there, and having pronounced the name,
the wound healed."

5. IDOLATER

In the Tract Sanhedrin (103a) the words of Psalm XCI, 10: "No
plague shall come near thy dwelling," are explained as follows:
"That thou mayest never have a son or a disciple who will salt his
food so much that he destroys his taste in public, like Jesus
the Nazarene." To salt one's food too much or to destroy one's
taste, is proverbially said of one who corrupts his morals or
dishonors himself, or who falls into heresy and idolatry and openly
preaches it to others.

6. SEDUCER

In the same book Sanhedrin (107b) we read: "Mar said: Jesus
seduced, corrupted and destroyed Israel."

7. CRUCIFIED

Finally as punishment for his crimes and impiety, he suffered an
ignominious death by being hanged on a cross on the eve of the
Passover (as we have seen above).

8. BURIED IN HELL

The book Zohar, III, (282), tells us that Jesus died like a beast and
was buried in that "dirt heap. ..where they throw the dead bodies of
dogs and asses, and where the sons of Esau [the Christians] and of
Ismael [the Turks], also Jesus and Mahommed, uncircumcized and
unclean like dead dogs, are buried."

9. WORSHIPPED AS GOD AFTER HIS DEATH BY HIS FOLLOWERS
George El. Edzard, in his book Avoda Sara, quotes the following
words of the commentator on the Hilkoth Akum (V,3) of
Maimonides:

"In many passages of the Talmud mention is made of Jesus the
Nazarene and of his disciples, and that the Gentiles believe that
there is no other God besides him. In the book Chizzuk Emunah,
part I, ch. 36, we read: "The Christians build up an argument
from this [Zachary XII, 10] and say: Behold how thew Prophet
testified that in future ages the Jews would would lament and weep
because they crucified and killed the Messiah who was sent to
them; and to prove that he meant Jesus the Nazarene,
possessing both the divine and human nature, they quote the
words: And they looked upon him whom they transfixed and they
wept over him as a mother over her first born child. "" Maimonides
attempts to prove how much Christians err in worshipping Jesus in
his book Hilkoth Melakhim (IX, 4): "If all the things he did had
prospered, if he had rebuilt the Sanctuary in its place, and had
gathered together the dispersed tribes

of Israel, then he would certainly be the Messiah. ...But if so far hew
has not done so and if he was killed, then it is clear he was not the
Messiah whom the Law tells us to expect. He was similar to all the
good and upright rulers of the House of David who died, and whom
the Holy and Blessed Lord raised up for no other reason but to
prove to many, as it is said (in Dan. XI, 35): And some of them
who understand shall fall, to try and to purge them and to make
them white, even till the end of time, because the appointed time is
not yet. Daniel also prophesised about Jesus the Nazarene who
thought he was the Christ, and who was put to death by the
judgment of the Senate: (Dan. V.14): ...and the robbers of thy
people shall exalt themselves to establish the vision; but they shall

fail.

What could be plainer? For all the Prophets said that the Christ
would set Israel free, would bring it salvation, restore its dispersed
peoples and confirm their laws. But he was the cause of the
destruction of Israel and caused the rest of them to be
dispersed and humiliated, so that the Law was changed and the
greater part of the world was seduced to worship another God.
Truly no one can understand the designs of the Creator, nor are his
ways our ways. For all that has been built up by Jesus
the Nazarene, and by the Turks who came after him, tend only to
prepare the way for the coming of Christ the King, and to prepare
the whole world equally for the service of the Lord, as it is said: For
then I shall give a clean moth to all peoples that all may call upon
the name of the Lord, and bow down in unison before him. How is
this being accomplished? Already the whole world is filled with the
praise of Christ, the Law and the Commandments, and his praises
have spread to far distant lands and to peoples whose hearts and
bodies are uncircumcized. These discuss with one another about the
Law that was destroyed - some saying that the commandments
were once true, but have ceased to exist; others that there is a
great mystery about it, that the Messiah-King has come and that
their doctrine has revealed it. But when the Christ truly comes and
is successful, and is raised up and exalted, then everything will be
changed and these things will be shown to be false and vain."

10. AN IDOL

In the Tract Abhodah Zarah, (21a Toseph), we read:
"It is of importance to inquire the reasons why men nowadays even
sell and rent their houses to Gentiles. Some say this is legal
because it is said in Tosephta: No one shall rent his house to a
gentile either here [in the land of Israel] or elsewhere because it
is known that he will bring an idol into it. It is nevertheless allowed
to rent them stables, barns and lodging houses, even though it is
known that they will bring idols into them. The reason is because a
distinction can be made between a place into
which an idol will be carried in order to leave it there permanently,
and a place where it will not be left permanently, in which case it is
allowed. And since the gentiles, among whom we now live, do not
bring their idol into their homes to leave it there
permanently, but only for a time - while someone is dead in the
house or when someone is dying, nor do they even perform any
religious rites there - it is therefore permitted to sell and rent them
houses." Rabbi Ascher, in his Commentary on Abhodah Zarah (83d)
speaks not less clearly on this matter: "Today it is permitted to rent
houses to Gentiles because they bring their idol into them only for a
time, when somebody is sick." And in the same place he says
"Today they have a practice of incensing their idol."" All this, and

much more like it, proves beyond a doubt that when the Rabbis
speak of the idols of the Gentiles among whom they lived at that
time, when no idols were worshipped, they clearly meant the
Christian "idol," namely, the image of Christ on the crucifix and the
Holy Communion.

NOTE ABOUT THE CROSS

In Jewish writings there is no directly corresponding word for the
Christian Cross. The cross T on which those condemned to death
were crucified, was called Tau by the Phoenicians and the Hebrews,
and this name and sign for it was afterwards taken
over into the alphabet of the Jews and of the Greeks and the
Romans. The Cross honored by the Christians, however, is called by
the following names:

1. Tsurath Haattalui - the image who was hanged.

2. Elil - vanity, idol.

3. Tselem - image. Hence the Crusaders in Jewish books are called
Tsalmerim (ein Tsalmer)

4. Scheti Veerebh - warp and woof, which is taken from the textile
art.

5. Kokhabh - star; on account of the four rays emanating from it.

6. Pesila - a sculpture, a carven idol.

But whenever it is mentioned it is always in the sense of an idol or
of something despicable, as can be seen from the following
quotations:

In Orach Chaiim, 113,8: "If a Jew when praying should meet a
Christian [Akum] carrying a star [a crucifix] in his hand, even if he
has come to a place in his prayer where it is necessary to bow down
to worship God in his heart, he must not to so lest he should seem
to bow down before an image." In lore Dea, 150,2: "Even if a Jew
should get a splinter in his foot in front of an idol, or if he should
drop his money before it, he must not stoop down to remove the
splinter or to gather his money lest he should seem to adore it. But
he should either sit down or turn his back or his side to the idol and
then remove the splinter." But whenever it is not possible for a Jew
to turn away like this, the following rule must be observed (in lore
Dea, 3, Hagah): "It is not permitted to bow down or to remove
one's hat before princes or priests who wear a cross on their dress,
as is their custom. Care must be taken, however, not to be noticed
in failing to do so. For instance, one can throw some coins on the
ground and stoop down to pick them up before they pass by. In this
way it is permitted to bow down or to remove one's hat before
them." A distinction is also made between a cross which is
venerated and a cross which is worn around the neck as a souvenir
or as an ornament. The former is to be regarded as an idol, but not
necessarily the latter. In lore Dea, 141, 1, Hagah, it says: "The
image of a cross, before which they bow down, is to be treated as

an idol, and it is not to be used until it is destroyed. However, a
'warp and woof if hung around the neck as a souvenir is not to be
regarded as an idol and can be used." The sign of the cross made
with the hand, by which Christians are wont to bless themselves, is
called in Jewish "the moving of the fingers here and there" (hinc et
hinc).

Article III. - THE TEACHINGS OF CHRIST

The Seducer and Idolator could teach nothing but falsehood and
heresy which was irrational and impossible to observe.

1. FALSHOOD

In Abhodah Zarah (6a) it says: "A Nazarene is one who follows the
false teachings of that man who taught them to worship on the first
day of the Sabbath."

2. HERESY

In the same book Abohah Zar. (Ch.I, 17a Toseph) mention is made
of the heresy of James. A little further on (27b) we learn that this
James was none other than the disciple of Jesus: "...James
Sekhanites, one of the disciples of Jesus, of whom we spoke in
chapter 1." But James taught, not his own doctrine, but that of
Jesus.

3. IMPOSSIBLE TO OBSERVE

The author of Nizzachon argues as follows on this point: "A written
law of the Christians is: If a Jew strike you on one cheek, turn the
other also to him and do not in any way return the blow. And ch. VI,
v. 27 says: Love your enemies; do good to them who hate you;
bless them who curse you and pray for those who do you harm;
unto him who strikes you on one cheek offer him the other. To him
who takes away thy cloak do not forbid him to take thy coat also,
etc. The same is found in Matthew ch. V, v. 39. But I have never
seen any Christian keep this law, nor did Jesus himself behave as
he taught others to do. For we find in John ch XVIII, v22, that when
someone

struck him on the face, he did not turn the other cheek, but became
angry on account of this one stroke and asked "Why do you strike
me"? Likewise in the Acts of the Apostles, ch. XXIII, v. 3, we read:
that when the High Priest ordered them that
stood by to strike him on the mouth, Paul did not turn the other
cheek; he cursed him saying "God shall smite thee thou whited
wall, etc." This is contrary to their beliefs and destroys the
foundation upon which their religion rests, for they boast that the
law of Jesus is easy to observe. If Paul himself, who may be called
the Dispenser of Jesus, could not preserve the precept of Jesus,
who among the others who believe in him can prove to me that he
can do so?" The author, however, who had the Gospels and the Acts

of the Apostles under his hand, could not have failed to understand
in

what sense Christ commanded his followers to turn the other cheek
to him who would strike them, since in another place he
commanded his followers to cut off a hand or an arm, and to pluck
out an eye if these should scandalize them. No one who has
had the least acquaintance with the Holy Scriptures ever thought
that these commands should be taken literally . Only deep malice
and ignorance of the times in which Jesus lived can explain why the
Jews, even to this day, use these passages to detract
from the teachings of Jesus Christ.

CHAPTER II

THE CHRISTIANS

There are three things to be considered in this chapter:

1. The names by which Christians are called in the Talmud.

2. What kind of people the Talmud pictures Christians to be.

3. What the Talmud says about the religious worship of the
Christians.

Article I. - The Names Given to Christians in the Talmud

As in our languages Christians take their name from Christ, so in
the language of the Talmud Christians are called Notsrim, from
Jesus the Nazarene. But Christians are also called by the names
used in the Talmud to designate all non-Jews: Abhodah Zarah,
Akum, Obhde Elilim, Minim, Nokhrim, Edom, Amme Haarets, Goim,
Apikorosim, Kuthrim.

1. Abhodah Zarah - Strange worship, idolatry. The Talmudic Tract
on Idolatry is thus entitled: Obhde Abhodah Zarah - Idol
Worshippers. That Abhodah Zarah really means the cult of idols is
clear from the Talmud itself: "Let Nimrod come and testify that
Abraham was not a server of Abhodah Zarah ." But in these days of
Abraham there existed no strange cult either of the Turks or the
Nazarenes, but only the worship of the true God and idolatry. In
Schabbath (ibid. 82a), it says: "Rabbi Akibah says: How do we
know that Abhodah Zarah, like an unclean woman, contaminates
those who subscribe to it? Because Isaiah says: Thou shalt cast
them away like a menstruation cloth; and shalt say unto it, Get thee
hence." In the first part of this verse mention is made of idols made
from gold and silver. The learned Maimonides also clearly
demonstrates that the Jews regarded Christians as Abhodah Zarah.
In Perusch(78c) he says: "And be it known that Christian people
who follow Jesus, although their teachings vary, are all worshippers

of idols (Abhodah Zarah)."

2. Akum - This word is made up of the initial letters of the words
Obhde Kokhabkim U Mazzaloth - worshippers of stars and planets.
It was thus that the Jews formerly styled the Gentiles who lacked all
knowledge of the true God. Now, however, the word Akum in Jewish
books, especially in the Schulkhan Arukh, is applied to Christians.
This is evident from numerous passages: In the Orach Chaiim
(113,8) those who use a cross are called Akum. In the lore Dea
(148, 5, 12), those who celebrate the feasts of Christmas and New
Year, eight days afterwards, are called worshippers of the stars and
planets: "Thus if a gift is sent to the Akum, even in these times, on
the eighth day after Christmas, which they call the New Year," etc.

3. Obhde Elilim - Servers of idols. This name has the same meaning
as Akum. Non-Jews are frequently called by this name. In the Orach
Chaiim, for example (215, 5), it says: "A blessing should not be
pronounced over incense which belongs to the servers of idols." But
at the same time when the Schulkhan Arukh was written there were
no worshippers of the stars and planets (Akum); there wereno
'servers of idols' among those who lived with the Jews. Thus, for
example, the author of the Commentary on the Schulkhan Arukh
(entitled Magen Abraham), Rabbi Calissensis who died in Poland in
1775, in note 8, on No. 244 of the Orach Chaiim (where it is
allowed to finish a work on the Sabbath with the help of an Akum)
says: "Here in our city the question is raised about the price of
hiring worshippers of the stars and planets who sweep the public
streets when they work on the Sabbath."

4. Minim - Heretics. In the Talmud those who possess books called
the Gospels are heretics. Thus in Schabbath (116a) it says: "Rabbi
Meir calls the books of the Minim Aven Gilaion [iniquitous volumes]
because they call them Gospels."

5. Edom - Edomites. Rabbi Aben Ezra, when he speaksabout the
Emperor Constantine who changed his religion and placed the
image of him who was hanged on his banner, adds: "Rome
therefore is called the Kingdom of the Edomites."

And Rabbi Bechai, in his Kad Hakkemach (fol. 20a, on Isaiah, ch.
LXVI, 17) writes:

"They are called Edomites who move their fingers 'here and there'"
(who make the sign of the cross). Likewise Rabbi Bechai,
commenting on the words of Isaiah (loc. cit.), "those who eat the
flesh of swine" adds: "These are the Edomites." Rabbi Kimchi,
however, calls them "Christians." And Rabbi Abarbinel, in his work
Maschima Ieschua (36 d) says: "The Nazarenes are Romans, the
sons of Edom."

6. Goi - Race, or people. The Jews also call a man a Goi - a gentile;
they call a gentile woman a Goiah. Sometimes, but very rarely,
Israelites are called by this name. It is mostly applied to non-Jews,
or idolators. In Jewish books which treat of Idolatry, worshippers of
idols are often called by this single word Goi. For this reason, in
more recent editions of the Talmud the use of the word Goi is
purposely avoided and other words for non-Jews are substituted. It
is well known that in the Jewish language, the Jews call Christians
among whom they live, Goim. Nor do the Jews deny this.
Sometimes in their popular magazines they say that this word
means nothing harmful or evil. But the contrary can be seen in their
books written in the Hebrew language. For instance, in Choschen
Hammischpat (34, 22), the name Goi is used in a depraved sense:
"Traitors and Epicureans and Apostates are worse than Goim"

7. Nokhtrim - strangers, foreigners. This name is used for all who
are not Jews, and therefor for Christians.

8. Amme Haarets - People of the earth, idiots. There are some who
say that people of other races are not meant by this, but only crude
and uneducated people. There are passages, however, which leave
no doubt about the matter. In the Holy Scripture, Book of Esra, ch.
X, 2, we read: We have sinned against our God, and have taken
strange wives [nokhrioth] of the people of the earth. That people of
the earth denotes idolators is clear from Zohar, I, 25a: "The People
of the earth - Obhde Abhodah Zarah, idolaters.

9. Basar Vedam - Flesh and blood; carnal men who are destined to
perdition and who can have no communion with God. That
Christians are flesh and blood, is proved from the prayer book:
"Whoever meets a wise and educated Christian can say: Blessed art
thou O Lord, King of the Universe, who dispenseth of thy wisdom to
Flesh and Blood," etc. Likewise in another prayer, in which they ask
God soon to restore the kingdom of David and to send Elias and the
Messia, etc., they aak him to take away their poverty so that they
will have no need to accept gifts from "flesh and blood," nor to
trade with them, nor to seek wages from them.

10. Apikorosim - Epicureans. All are called by this name who do not
observe God's precepts, as well as all those, even Jews
themselves, who express private judgments in matters of faith. How
much more, therefore, Christians!

11. Kuthim - Samaritans. But since there are no longer any
Samaritans, and since there are many references in recent Jewish
books to Samaritans, who can doubt that this does not mean the
Christians? Furthermore, in this matter of naming those who are not
Jews, it is to be particularly noted that Jewish writings apply these

names indiscriminately and promiscuously when they speak of the
same thing, and almost in the same words. For instance, in the
Tract Abhodah Zarah (25b) the word Goi is employed, but in the
Schulkhan Arukh (lore Dea 153, 2) Akum is used. Kerithuth (6b)
uses Goim; Jebhammoth (61a) uses Akum; Abhodah Zar. (2a) uses
Obhde Elilim; Thoseph uses Goim and Obhde Ab. r Choschen Ham
(Venetian ed.) uses Kuthi; (Slav, ed.) Akum. And many more
instances could be quoted. Maimonides in his book on Idolatry
indiscriminately calls all the following idolators: Goim, Akum, Obhde
Kokhabhim, Obhde Elilim, etc.

Article II. - What the Talmud Teaches About Christians

In the preceding chapter we saw what the Jews think of the
Founder of the Christian religion, and how much they despise his
name. This being so, it would not be expected that they would have
any better opinion about those who follow Jesus the Nazarene. In
fact, nothing more abominable can be imagined than what they
have to say about Christians. They say that they are idolaters, the
worst kind of people, much worse than the Turks, murderers,
fornicators, impure animals, like dirt, unworthy to be called men,
beasts in human form, worthy of the name of beasts, cows, asses,
pigs, dogs, worse than dogs; that they propagate after the manner
of beasts, that they have diabolic origin, that their souls come from
the devil and return to the devil in hell after death; and that even
the body of a dead Christian is nothing different from that of an
animal.

1. IDOLATERS

Since Christians follow the teachings of that man, whom the Jews
regard as a Seducer and an Idolater, and since they worship him as
God, it clearly follows that they merit the name of idolater, in no
way different from those among whom the Jews lived
before the birth of Christ, and whom they taught should be
exterminated by every possible means.

This is best demonstrated by the names they give Christians, and
by the unmistakable words of Maimonides which prove that all who
bear the name of Christian are idolaters. And anyone who examines
Jewish books which speak of the "Worshippers of the Stars and
Planets," "Epicureans," "Samaritans," etc., cannot but conclude that
these idolaters are none other than Christians. The Turks are always
called "Ismaelites," never idolaters.

2. CHRISTIANS WORSE THAN THE TURKS

Maimonides in Hilkoth Maakhaloth (ch. IX) says: "It is not permitted
to drink the wine of a stranger who becomes a convert, that is, one
who accepts the seven precepts of Noah, but is permitted to gain

some benefit from it. It is allowed to leave wine alone with him, but
not to place it before him. The same is permitted in the case of all
gentiles who are not idolaters, such as the Turks [Ismaelites]. A
Jew, however, is not permitted to drink their wine, although he may
use it to his own advantage."

3. MURDERERS

In Abhodah Zarah (22a) it says:

"A Jew must not associate himself with gentiles because they are
given to the shedding of blood." Likewise in lore Dea (153, 2): "An
Israelite must not associate himself with the Akum [Christians]
because they are given to the shedding of blood."
In the Abhodah Zarah (25b) it says: "The Rabbis taught: If a Goi
joins an Israelite on the road, he [the Jew] should walk on his right
side. Rabbi Ismael, the son of

Rabbi Jochanan the nephew of Beruka, says: if he carries a sword,

let the Jew walk on his right side. If the Goi carries a stick, the Jew

should walk on his left side. If he is climbing a hill or descending a

steep incline, the Jew must not go in front with the

Goi behind, but the Jew must go behind and the Goi in front, nor

must he stoop down in front of him for fear the Goi might crack his

skull. And if he should ask the Jew how far he is going, he should

pretend he is going a long way, as Jacob our Father

said to the impious Esau: until I come to my Lord in Seir (Gen.

XXXIII, 14-17), but it adds: Jacob set out for Sukoth. "

In Orach Chaiim (20, 2) it says:

"Do not sell your overcoat (Talith) with the fringes to an Akum, lest
he should join up with a Jew on the road and kill him. It is also
forbidden to exchange or lend your overcoat with a Gentile, except
for a short time and when there is nothing to be feared
from him."

4. FORNICATORS

In the Abhodah Zarah (15b) it says: "Animals of the masculine sex
must not be left in the barns of the Gentiles with their men, nor
animals of the feminine sex with their women; much less must
animals of the feminine sex be left with their men and of the
masculine sex with their women. Nor must sheep be left to the care
of their shepherds; nor must any intercourse be had with them; nor
must children be given into

their care to learn to read or to learn a trade." In the same tract a
little farther on (22a) it is explained why animals must not be
allowed in the barns of Gentiles, and why Jews are not permitted to
have sexual intercourse with them:

"Animals must not be allowed to go near the Goim, because they
are suspected of having intercourse with them. Nor must women

cohabit with them because they are over-sexed." In fol. 22b of the
same book the reason is given why animals especially of the
feminine sex must be kept away from their women: "...because
when Gentile men come to their neighbors' houses to commit
adultery with their wives and do not find them at home, they
fornicate with the sheep in the barns instead. And sometimes even
when their neighbors' wives are at home, they prefer to fornicate
with the animals; for they love the sheep of the Israelites more
than their own women."

It is for the same reason that animals are not to be entrusted to Goi
shepherds, nor children to their educators.

5. UNCLEAN

The Talmud gives two reasons why the Goim are unclean: because
they eat unclean things, and because they themselves have not
been cleansed (from original sin) on Mount Sinai. In Schabbath,
(145b) it says: "Why are the Goim unclean? Because they eat
abominable things and animals that crawl on their belly." Likewise
in Abhodah Zarah, 22b: "Why are the Goim unclean? Because they
were not present at Mount Sinai. For when the serpent entered into
Eve he infused her with uncleanness. But the Jews were cleansed
from this when they stood on Mount Sinai; the Goim, however, who
were not on Mount Sinaim were not cleansed."

6. COMPARED TO DUNG

"When ten persons are praying together in one place and they say
Kaddisch, or Kedoschah, anyone, even though he does not belong
there, may respond Amen. There are some, however, who say that
no dung or Akum must be present." In lore Dea (198, 48) Hagah, it
says: "When Jewish women come out of a bath they must take care
to meet a friend first, and not something unclean or a Chrsitian. For
if so, a woman, if she wants to keep holy, should go back and bathe
again." It is worthy of note that the following list of unclean things
is a given in Blur Hetib, a commentary on the Schulchan Arukh: "A
woman must wash herself again if she sees any unclean things,
such as a dog, an ass, or People of the Earth; a Christian (Akum), a
camel, a pig, a horse, and a leper.

7. NOT LIKE MEN, BUT BEASTS
In Kerithuth (6b p. 78) it says:

"The teaching of the Rabbis is: He who pours oil over a Goi, and
over dead bodies is freed from punishment. This is true for an
animal because it is not a man. But how can it be said that by
pouring oil over a Goi one is freed from punishment, since a Goi is
also a man? But this is not true, for it is written: Ye are my flock,
the flock of my pasture are men (Ezechiel, XXXIV, 31). You are thus

called men, but the Goim are not called men." In the Tract Makkoth
(7b) he is said to be guilty of killing "except when, if intending to kill
an animal he kills a man by mistake, or intending to kill a Goi, he
kills an Israelite." In Orach Chaiim (225, 10) it says: "He who sees
beautiful creatures, even though it be an Akum or an animal, let
him say 'Blessed art thou Our Lord God, King of the Universe, who
has placed such things on the earth!'"

8. THEY DIFFER ONLY IN FORM FROM BEASTS

In Midrasch Talpioth (fol. 225d) it says: "God created them in the
form of men for the glory of Israel. But Akum were created for the
sole end of ministering unto them [the Jews] day and night. Nor can
they ever be relieved from this service. It is becoming to the son of
a king [an Israelite] that animals in their natural form, and animals
in the form of human beings should minister unto him." We can
quote here also what is said in Orach Chaiim, 57, 6a: "If pigs are to
be pitied when they suffer from disease, because their intestines
are similar to ours, how much more should the Akum be pitied
when thus affected."

9. ANIMALS

In Zohar, II, (64b) it says:

"...People who worship idols, and who are called cow and ass, as it
is written: I have a cow and an ass..." Rabbi Bechai, in his book Kad
Hakkemach, ch. I, beginning with the word Geulah - redemption -
referring to Psalm 80, v. 13: The boar out of the wood doth waste it,
says: "The letter ain is dropped [suspended] the same as these
worshippers are followers of him who was suspended." Buxtorf
(Lex.) says: "By wild pig the author here means the Christians who
eat pork and, like pigs, have destroyed the vineyard of Israel, the
City of Jerusalem, and who believe in the 'suspended' Christ. Else
the letter ain is dropped in this word because they, as worshippers
of Christ who was hanged, are also dropped." Rabbi Edels, in
commenting on Kethuboth (110b) says: "The Psalmist compares the
Akum to the unclean beast in the woods."

10. WORSE THAN ANIMALS

Rabbi Schelomo Iarchi (Raschi), famous Jewish commentator,
explaining the law of Moses (Deuter. XIV, 21) forbidding the eating
of meat of wounded animals, but which must be given to the
'stranger in thy gates,' or which, according to Exodus (XXII, 30) is
to be thrown to the dogs, has this to say: "...for he is like a dog.
Are we to take to word 'dog' here literally? By no means. For the
text in speaking of dead bodies says, Or thou mayest sell it to an
alien. This applies much more to the meat of wounded animals, for
which it is permitted to accept payment. Why therefore does the

Scripture say it may be thrown to 'dogs?' In order to teach you that
a dog is to be more respected than the Nokhri."

11. THEY PROPAGATE LIKE BEASTS

In the Sanhedrin (74b) Tosephoth, it says: "The sexual intercourse
of a Goi is like that of a beast." And in Kethuboth (3b) it says: "The
seed of a Goi is worth the same as that of a beast." Hence it is to be
inferred that Christian marriage is not true marriage. In Kidduschim
(68a), it says: "...How do we know this? Rabbi Huna says: You can
read: Remain here with the ass, that is, with a people like an ass.
Hence it appears that they are not capable of contracting marriage."
And in Eben Haezer (44, 8): "If a Jew enters into marriage with an
Akum (Christian), or with his servant, the marriage is null. For they
are not capable of entering into matrimony. Likewise if an Akum or
a servant enter into matrimony with a Jew, the marriage is null." In
Zohar (II, 64b) it says: "Rabbi Abba says: If only idolaters alone
had sexual intercourse, the world would not continue to exist.
Hence we are taught that a Jew should not give way to those
infamous robbers. For if these propagate in greater numbers, it will
be impossible for us to continue to exist because of them. For they
give birth to sucklings the same as dogs."

12. CHILDREN OF THE DEVIL

In Zohar (I, 28b) we read: "Now the serpent was more subtle than
any beast of the field, etc. (Genes. Ill, 1.) 'More subtle' that is
towards evil; 'than all beasts' that is, the idolatrous people of the
earth. For they are the children of the ancient serpent which
seduced Eve." The best argument used by the Jews to prove that
Christians are of the race of the devil is the fact that they are
uncircumcized. The foreskin on non-Jews prevents them from being
called the children of the Most High God. For by circumcision the
name of God - Schaddai - is complete in the flesh of a circumcized
Jew. The form of the letter Isch is in his nostrils, the letter Daleth in
his (bent) arm, and ain appears in his sexual organ by circumcision.
In non-circumcized gentiles, therefore, such as Christians, there are
only two letters, Isch and Daleth, which make the word Sched,
which means devil. They are, therefore, children of the Sched, the
devil.

13. THE SOULS OF CHRISTIANS ARE EVIL AND UNCLEAN

The teaching of the Jews is that God created two natures, one good
and the other evil, or one nature with two sides, one clean and the
other unclean. From the unclean side, called Keliphah - rind, or
scabby crust - the souls of Christians are said to have come. In
Zohar (I, 131a) it says: "idolatrous people, however, since they
exist, befoul the world, because their souls come out of the unclean
side." And in Emek Hammelech (23d) it says: "The souls of the

impious come from Keliphah, which is death and the shadows of
death." Zohar (I, 46b, 47a) goes to show that this unclean side is
the left side, from which the souls of the Christians come: "And he
created every living thing, that is, the Israelites, because they are
the children of the Most High God, and their holy souls come out
from Him. But where do the souls of the idolatrous gentiles come
from? Rabbi Eliezer says: from the left side, which makes their
souls unclean. They are therefore all unclean and they pollute all
who come in contact with them."

14. AFTER DEATH THEY GO DOWN TO HELL

The Elders teach that Abraham sits at the gate of Gehenna and
prevents any circumcized person from entering there; but that all
the uncircumcized go down to hell. In Rosch Haschanach (17a) it
says: "Heretics and Epicureans and Traitors go down into hell."

15. THE FATE OF DEAD CHRISTIANS

The bodies of Christians after death are called by the odious name
of Pegarim, which is the word used in Holy Scripture for the dead
bodies of the damned and of animals, but never for the pious dead
who are called Metim. Thus the Schulchan Arukh orders that a dead
Christian must be spoken of in the same way as a dead animal. In
lore Dear (377, 1) it says: "Condolences must not be offered to
anyone on account of the death of his servants or handmaids. All
that may be said is 'May God restore your lost one, the same as we
say to a man who has lost a cow or an ass.'" Nor must Christians be
avoided for seven days after they have buried someone, as the law
of Moses commands, since they are not men; for the burial of an
animal does not pollute one. In Iebhammoth (61a) it says: "The
Nokhrim are not rendered unclean by a burial. For it is said: Ye are
my sheep, the sheep of my pasture; ye are men. You are thus
called men, but not the Nokhrim."

Article III. - About Christian Rites and Worship

Since Christians are regarded by the Jews as idolators, all their
forms of worship are idolatrous. Their priests are called priests of
Baal; their temples are called houses of lies and idolatry, and
everything they contain, such as chalices, statues and books, are
regarded as made for the serving of idols; their prayers, both
private and public, are sinful and offensive to God; and their
festivals are called days of evil.

1. PRIESTS

The Talmud speaks of priests, the ministers of Christian worship, as
idolatrous and belonging to the god Baal. They are also called
Komarim - Soothsayers; and also Galachim, the shaved, because
they shave their heads, particularly the monks. In Abhodah Zarah

(14b) Toseph, it says: "It is forbidden to sell books of the prophets
to the soothsayers, since they may use them for their evil worship
in their idolatrous temples. Those who do so sin against the law
which forbids us to place an obstacle in the way of a blind person. It
is also forbidden to sell them to a Christian who is not shaved, for
he is sure to give or sell them to one of them who is shaved."
2. CHRISTIAN CHURCHES

A place of Christian worship is called (1) Beth Tilfah, a house of
vanity and foolishness, in place of Beth Tefilah, a house of prayer;
(2) Beth Abhodha Zarah, a House of Idolatry; (3) Beth Hatturapi
Schel Letsim, a house of Evil Laughter.

In Abhodah Zarah (78) the Perusch of Maimonides, it says: "Be it
known to you that it is beyond a doubt forbidden by law to pass
through a Christian city in which there is a house of vanity, that is,
a house of idolatry; much more to live therein. But we today, as
punishment for our sins, are subject to them, and are forced to live
in their countries, as it was foretold in Deuteronomy (IV, 28): And
there ye shall serve gods, the work of men 's hands, of wood and
stone.. .Thus if it is allowed as predicted to pass around a Christian
city, much more so must we pass around an idolatrous temple; nor
is it allowed us even to look inside and above all to enter in."
A Jew is forbidden not only to enter a Christian church, but even to
go near it, except under certain circumstances.
In lore Dea (142, 10) it says: "It is forbidden to stand in the
shadow of a house of idolatry, whether from the inside or the
outside, for a distance of four cubits from the front door. It is not
forbidden, however, to stand under the shadows of the back of a
church. Nor is the shadow forbidden us if the church stands in a
place where formerly there was public road, which was taken from
the community and the house of idolatry built upon it. For the road
is still there. But if the house of idolatry existed before the road, it
is not permitted to pass before it. There are some who say that it is
forbidden to pass there in any case."

Neither is a Jew allowed to listen to, or admire the beautiful music
of the churches. In lore Dea (142, 15) it says: "It is forbidden to
listen to the music if idolatrous worship, and to examine the statues
of their idols; for even by looking at them one can be influenced by
the evil of idolatry. But one can look who does not intend to be so
affected." Likewise a Jew is not allowed to have a house near a
church; nor is he allowed to rebuild a house which has been
destroyed in such a place. In lore Dea (143, 1) it says: "If a house
near an idolatrous temple belonging to the Akum falls down, it must
not be rebuilt. A Jew must remove it a certain distance away if he
wishes to rebuild it. But he must fill up the vacant space between
his house and the church with bushes and rubbish so that the space
will not be used to extend the idolatrous temple." Here may be
added what a certain Rabbi Kelomimus said about a Christian

church (in the book Nizzachon) to the Emperor Henry III, who gave
him permission to speak his opinion freely about the Basilica which
he had recently built at Spires: "After the Emperor Henry III, a very
wicked man, had completed the building of that "Abyss," he sent for
Rabbi Kelominus and said to him: "I want to ask you, how does
this Basilica which I have built compare with the magnificence of
Solomon's Temple, about which so many volumes have been
written?" He replied: 'My Lord, if you will permit me that you will let
me go unharmed, I will tell you the truth about it.' The Emperor
answered: 'I give you my word as a lover of the truth and as an
Emperor, that no harm shall come to you.' Then the Jew said: 'If
you gathered together all you have spent so far, and added to it all
the silver and gold in your treasury, it would not suffice even to pay
the workmen and craftsmen that Solomon employed; for it is
written (Chron. II, ch 2): And Solomon told out threescore and ten
thousand men to bear burdens, and fourscore thousand to hew in
the mountains, and three thousand and six hundred to oversee
them. Eight years were spent in the building of the Temple, much
more than you spent in building this Tehon [Abyss]. And when
Solomon had finished his Temple, see what the Scripture says about
it: The priests could not stand to minister by reason of the cloud;
for the glory of God had filled the House of the Lord (Chron. II, Ch.
5, 14). But if someone loaded an ass with putrid garbage and led it
into this abyss of yours, no one would notice the difference!' The
Emperor Henry then replied: 'Were it not that I have sworn to let
you go unharmed, I would order your head cut off.'"

3. CHALICES

Chalises used in the Sacrifice of the mass are spoken of as vessels
in which filth is offered up to the idol. Moses Kozzensis, in Hilkoth
Abhodah Zarah (10b) says:

"A Jew who buys Chalises of the Goi, which are broken and thrown
away, it is not permitted to sell them again to them, because their
priest of Baal will use them in the worship of the idol."

4. BOOKS

The Talmud calls the books of the Christians Minim - heretical books
- Siphre Debeth Abidan - Books of the House of Perdition. The
Talmud in particular speaks of the books of the Gospels. Thus in
Schabbath (116a) Toseph: Rabbi Meir calls heretical books Aaven
Gilaion (volumes of iniquity) because the call them Gospels."
And Rabbi Jochanan calls these books Aa von Gilaion, evil books.
The Schulchan Arukh, Crakow edition, gives this name as Aven
Niktabh al Haggilaion - iniquity written in a book. Buxtorf says: "In
the Arukh there is a note Scheker Niktabh al Gilaion, which means,
a lie written in a book." All the Talmudists agree that the books of
the Christians should be destroyed. They differ only as to what

should be done with the names of God contained in them. In
Schabbath (116a) it says: "The Glossaries of our own books and the
books of the heretics are not to be saved from the flames, if they
should catch fire on the Sabbath day. Rabbi Jose, however, says:
'On festival days the divine names should be torn out of the books
of the Christians and hidden away; what remains must be given to
the flames.' But Rabbi Tarphon says: 'In order that I may be
remembered by my children, if those books should ever fall into my
hands I would burn them together with the divine names contained
therein. For if one is chased by an assassin, or by a serpent, it
would be better to take refuge in a pagan temple than in one of
theirs; because the Christians knowingly resist the truth, whereas
the pagans do so unknowingly."

5. PRAYERS

Christian prayers are called, not Tefillah, but Tiflah. They change
the point and insert Iod, which makes it read to mean sin,
foolishness and transgression.

6. CHRISTIAN FESTIVALS

Christian festivals, especially Sunday, are called Ion Ed - day of
destruction, perdition, misfortune or calamity. They are also simply
called Iom Notsri - Christian Days. The word Ed rightly interpreted
means misfortune or calamity, as appears from the Gemarah and
the Glossaries of Maimonides in Abhodah Zarah (2a): "The word
Edehem means the festivals of the Christians, since it is written (in
Deuter. XXXII, 35): the day of their calamity." Maimonides also
says in Abhodah Zarah (78c): "The words Edehem means the
foolishness of their festivlas. It is the name for their despicable
feast days which do not merit the name of Moedim, for they are
really vain and evil." Baretenora also writes: "The word Edehem is
the name for their ignominious festivals and solemnities." The
marginal notes of Tosephtoth also give this name to Christian
festivals. Thus in Abhodah Zarah (6a): "The Day of Evil, that is the
Christian Day, is forbidden to us as well as all their other feast
days." Some Christian festivals are mentioned by name, such as the
feast of Christmas and Easter. Moses Mikkozzi, referring to the
above text of Abhodah Zarah , says: "Rabbi Sammuel declares, in
the name of Solomon Iarchi, that in particular the festivals of
Christmas and Easter, which are their principal evil days and the
foundation of their religion, are forbidden to us." Maimonides, in
hilkoth Akum (ch. IX) has the same: "Sammuel repeats the words
of Rabbi Sal. Iarchi which forbid us particularly to celebrate the
feasts of Christmas and Easter, which are celebrated on account of
him who was hanged." Furthermore, indications of the impiety of
the Jews are to be found in the names which they give to these
Christian festivals: For in place of using Tau in the word Nithal, they

often write Tet and call it Nital for the Latin word Natalis, the Feast
of the Nativity. They make it appear as if this word were from the
root Natal which connotes extermination or destruction. Likewise
they refuse to use the word Paschal (Pesach) for the Christian feast
of Easter. The substitute Koph for Phe and insert the letter iod and
call it Ketsach or Kesach. Both pronunciations have an evil meaning.
Ketsach is from the root Katsah, meaning to amputate or cut off
from, and Kesach is from the root Kesa, meaning to wood or a
gallows. This is done because the feast of Easter is celebrated by
Christians in memory of Christ - the one who was hanged - who was
put to death and who rose again from the dead.

PART TWO
PRECEPTS OF THE TALMUD
CONCERNING CHRISTIANS

From what has been shown thus far, it is clear that,
according to the teaching of the Talmud,
Christians are idolaters and hateful to Jews.
As a consequence, every Jew who wishes to please God has
a duty to observe all the precepts
which were given to the Fathers of their race when they

lived in the Holy Land concerning the idolatrous
gentiles, both those who lived amongst them and those in

nearby countries.
A Jew is therefore required to
(1) To avoid Christians;
(2) To do all he can to exterminate them.

CHAPTER I
CHRISTIANS MUST BE AVOIDED

Jews are required to avoid all contact with Christians for four
reasons: (1) Because they are not worthy to share in the Jewish
way of life; (2) Because they are unclean; (3) Because they are
idolators; (4) Because they are murderers.

Article I. - Christians Must Be Avoided - Because They Are
Unworthy to Share Jewish Customs

A Jew, by the fact that he belongs to the chosen people and is
circumcized, possesses so great a dignity that no one, not even an
angel, can share equality with him. In fact, he is considered almost
the equal of God. "He who strikes an Israelite" says Rabbi Chanina
"acts as if he slaps the face of God's Divine Majesty." A Jew is
always considered good, in spite of certain sins which he may
commit; nor can his sins contaminate him, any more than dirt
contaminates the kernel in a nut, but only soils its shell. A Jew
alone is looked upon as a man; the whole world is his and all things
should serve him, especially "animals which have the form of men."
Thus it is plain that they regard all contact with Christians as
contaminating and as detracting from their dignity. They are
therefore required to keep as far away as possible from all who live
and act as Christians do.

1. A JEW MUST NOT SALUTE A CHRISTIAN

In Gittin (62a) it says: "A Jew must not enter the home of a Nokhri
on a feast day to offer him greetings. However, if he meets him on
the street, he may offer him a greeting, but curtly and with head
bowed."

2. A JEW MUST NOT RETURN THE GREETINGS OF A CHRISTIAN
In lore Dea (148, 10) it says: "A Jew must not return the greeting
of a Christian by bowing before him. It is good, therefore, to salute
him first and so avoid having to answer him back if the Akum
salutes him first." Rabbi Kohana says that when a Jew salutes a
Christian he should say "Peace to my Lord," but intend this for his
own Rabbi. For the Tosephtoth says: "For his heart was turned
towards his own Rabbi."

3. A JEW MUST NOT GO BEFORE A CHRISTIAN JUDGE

In Choschen Hammischpat (26,1) it says: "A Jew is not permitted to
bring his case before Akum judges, even if the matter is judged by
the decisions of Jewish law, and even if both parties agree to abide
by such decisions. He who does so is impious and similar to one
who calumniates and blasphemes, and who raises his hand against
the Law given us by Moses, our great law-giver. Hagah says 'The
Bethin has the power to excommunicate such a one until he
releases his Jewish brother from the hands of the Gentile.'"

4. A CHRISTIAN CANNOT BE USED AS A WITNESS

In Choschen Ham. (34, 19) it says: "A Goi or a servant is not
capable of acting as a witness."

5. A JEW CANNOT EAT CHRISTIAN FOOD

In lore Dea (112, 1) it says: "The Elders forbade the eating of the
bread of the Akum, lest we would seem to be familiar with them."
And in Abhodah arah (35b) it says: "The following things belonging
to the Goim are forbidden: Milk which a Goi takes from a cow, in
the absence of a Jew; also their bread, etc."

6. A JEW MUST NEVER ACT IN ANY WAY LIKE A CHRISTIAN

In lore Dea (178, 1) it says: "It is not permitted to imitate the
customs of the Akum, nor to act like them. Nor is it permitted to
wear clothes like the Akum, not to comb the hair as they
do. ..neither must Jews build houses that look like temples of the
Akum." Since, however, it is not possible to observe all these rules
in every place, the Hagah says that they can be overlooked to a
certain extent when, for instance, it is to the advantage of the Jew
to do so; for example, if a Jew would profit by a trade which
requires a certain kind of dress.

Article II. - Christians Are to Be Avoided - Because They Are
Unclean

It is not known how often Jews must wash and purify themselves,
nor how much they must study to avoid everything which might
render them unclean. The Talmud teaches, however, that Christians
are people whose touch alone makes things unclean. In Abhodah
Zarah (72b) it says: "A certain man was pouring wine from one jar
into another by means of a tube, when a Goi came along and
touched the tube with his hand. As a result all the wine (in both
jars) had to be thrown away."

Every vessel, therefore, must be washed which comes into the
possession of a Jew from a Christian, although it has never been in
use. In lore Dea (120, 1) it says: "If a Jew buys a vessel for use at
table from an Akum, whether it is made of metal, glass or lead,
even if it is new, he must wash it in a Mikvah [a large basin], or in a
cistern which holds forty quarts of water.

Article III. - Christians Are to Be Avoided - Because They Are
Idolaters

1. Lest a Jew be the occasion of sin to the idolatrous Christians,
according to the precept in Levit. XIX, 14: "Do not put a stumbling-
block before the blind - he must avoid all contact with them on the
days when they worship their gods. In Abhodah Zarah
(2a) it says: "For three days before their idolatrous festivals it is not
permitted to buy or sell them anything. It is also forbidden to give
or take any help from them, to change any money with them, to
pay them back any debts or allow them to pay back debts." In the
Abhodah Zarah, 78c (the Perusch of Maimonides, fol. 8) it says:

"All the festivals of the followers of Jesus are forbidden, and we
must conduct ourselves towards them as we would towards
idolators. The first day of the week is their principal feast, and it is
therefore forbidden to do any business whatsoever with those who
believe in Jesus on their Sabbath. We must observe the same rules
on their Sabbath as we do on the feastdays of idolators, as the
Talmud teaches."

2. A JEW MUST NOT USE ANYTHING WHICH PERTAINS TO THE
WORSHIP OF CHRISTIANS

In lore Dea (139, 1) it says: "It is forbidden to have anything to do
with idols and everything that is used in their form of worship,
whether they are made by the Akum or by Jews."

3. IT IS FORBIDDEN TO SELL TO CHRISTIANS ANYTHING
CONNECTED WITH THEIR IDOLATROUS WORSHIP

The Abhodah Zarah (14b, Toseph) says:

"It is always forbidden to sell incense to an idolatrous priest, for it is
evident that when he asks for it he wants it for no other purpose
but to offer it before his idol. Anyone, therefore, who would sell it to
him sins against the precept which forbids us to place a stumbling-
block before the blind. It is also forbidden to sell candles to gentiles
for their Feat of Candles.

Candles however may be sold to them on other days. Neither is it
permitted to sell a chalice to a gentile which a Jew has bought after
a Goi has broken it and thrown it away. It may only be sold again to
a gentile after it has been completely made
over. For after it has been broken just once it can be used still to
hold the wine which is offered in honor of their idol." Then follows
the prohibition as to the selling of books to Christian priests, as we
have seen above. Even the work of binding such
books is forbidden to a Jew. In lore Dea (139, 15) it says: "It is
forbidden to bind the books of the Akum, with the exception of law
books. It may be done, however, if refusal to do so should cause
enmity, but only after every effort has been made to refuse such
work." Likewise in lore Dea (151, 1, Hagah):

"It is not permitted to sell water to an Akum if it is known that it will
be made into Baptismal water." Mention is also made of many other
things which it is forbidden to sell to Christians, such as: cloth from
which priestly vestments and banners may be made; paper and ink
which may be used for writing books pertaining to their divine
worship. It is forbidden to sell, or even to rent, houses to Christians
which will be used by them as a place of worship. Nowadays,
however, Jews trade with Christians, especially on Christian feast
days, and also sell them houses knowing full well that certain
Sacraments will be administered therein, such as Baptism, Holy
Communion and Extreme Unction. The Talmud can give no reason

for this, and in the Abhodah Zarah (2a, Toseph) it says: "It is
difficult to say by what right Jews nowadays trade with the Goim on
their (evil) feast days. For although many of them commit all kinds
of licentious acts and perversions on their feast days in honor of
saints which they do not look upon as gods, yet every week they
celebrate the Day of the Nazarene [Sunday] which has always been
forbidden to us." Bartenora, however, in his commentary on
Abhodah Zarah (I, 2, fol. 7b) it says: "Since, while we are in
captivity, we cannot live without trading with them, and we depend
upon them for our food and we must fear them, it is only forbidden
to trade with them on their feast days. Furthermore, it is permitted
nowadays to trade with them on the actual day of their feasts,
because the Rabbis are convinced that they do not worship their
idols just because they trade with us. And what is forbidden in this
book must be taken as applying directly to idolatry." Rabbi Tarn,
however, contends that the Mischnah only forbids the selling of
things to idolaters which will be used by them in the worship of
idols, since they rejoice and worship their idols because they obtain
the things necessary for that worship. He explains it thus (in
Abhodah Zarah, 2a, Toseph): "No one should wonder at this custom
of ours. For, although we look upon them as idolaters, they can only
offer up what they buy for money. Hence, our gain and their joy is
not the reason for this prohibition, for they have enough money for
these things, even if we did not trade with them."

4. THIS PROHIBITION DOES NOT APPLY TO ATHEISTS
In lore Dea (148, 5) it says: "It is only permitted to send a gift to
an Akum on one of their feast days if it is known that he does not
believe in idols and

does not worship them." Maimonides has the same in Hilkhoth
Akum (IX, 2):

"It is also wrong to send a gift to a Goi on their feast days unless it
is certain that he does not believe in the worship of Christian idols,
and does not serve them."

Article IV. - Christians Are to Be Avoided - Because They Are
Evil

There is nothing that Jews are more convinced of than the harm
which Christians can do to the children of Israel. Because of this,
the rulers of the Chosen People have always instructed them not to
accept any help from Christians who will always resort to murder,
and to other crimes, whenever they cannot otherwise obtain their
evil ends. Thus a Jew must not employ a Christian as a nurse, or as
a teacher for his children, or as a doctor, a barber or an
obstetrician.

1. NOT AS A NURSE

In lore Dea (81, 7, Hagah) it says: "A child must not be nursed by a
Nokhri, if an Israelite can be had; for the milk of the Nokhrith
hardens the heart of a child and builds up an evil nature in him."

2. NOT AS A TEACHER

In lore Dea (153, 1, Hagah) it says: "A child must not be given to
the Akum to learn manners, literature or the arts, for they will lead
him to heresy."

3. NOT AS A DOCTOR

In lore Dea (155, 1) it says: "When a Jew is wounded in any way,
even so gravely that he would have to violate the Sabbath in having
a doctor, he must not employ the services of a Christian (Akum)
doctor who is not known to everyone in the neighborhood; for we
must guard against the spilling of blood. Even when it is not known
if the patient will live or die, such a doctor must not be allowed to
attend him. If, however, he is sure to die, then such a doctor may
attend him, since an extra hour of life is not much to lose. If the
Akum insists that a certain medicine is good, you may believe him,
but be sure not to buy it from him. There are some who say that
this holds only when the Akum offer help free, and that it can be
accepted every time it is paid for. But it can be taken for granted
that they would not harm a Jew just for the sake of a matter of
money." In Pesachim (25a) it says: "Rabbi Jochanan says: medical
help can be accepted from all except idolaters, fornicators and
murderers."

4. NOT AS A BARBER

In lore Dea (156,1 ) it says: "You must not be shaven by an Akum
unless your Jewish friends are with you. There are some who say
that it is not permitted to be shaved by an Akum even when others
are present, unless you can see yourself in a mirror."

5. NOT AS AN OBSTETRICIAN

In Abhodah Zarah (26a) it says: "Our Rabbis have passed it down
for us, that a foreign woman must never be allowed to act as
midwife at the birth of

a child of Israel, because they are given to the shedding of blood.
The Elders say, however, that a foreign woman may perfrom this
task provided there are other Jewish women present, but never
alone. Rabbi Meir, however, says that it is not
allowed even others are present. For they often crush the soft head
of the child with their hands and kill it; and they can do this without
being noticed by those who are present."

CHAPTER II

CHRISTIANS MUST BE EXTERMINATED

The followers of "that man," whose name is taken by the Jews to
mean "May his name and memory be blotted out," are not
otherwise to be regarded than as people whom it would be good to
get rid of. They are called Romans and tyrants who hold captive the
children of Israel, and by their destruction the Jews would be freed
from this Fourth Captivity. Every Jew is therefore bound to do all
he can to destroy that impious kingdom of the Edomites (Rome)
which rules the whole world. Since, however, it is not always and
everywhere possible to effect this extermination of Christians, the
Talmud orders that they should be attacked at least indirectly,
namely: by injuring them in every possible way, and by thus
lessening their power, help towards their ultimate destruction.
Wherever it is possible a Jew should kill Christians, and do so
without mercy.

Article I. - HARM MUST BE DONE TO CHRISTIANS

A Jew is commanded to harm Christians wherever he can, both
indirectly by not helping them in any way, and also directly by
wrecking their plans and projects; neither must he save a Christian
who is in danger of death.

I. GOOD MUST NOT BE DONE TO CHRISTIANS
In Zohar (1, 25b) it says: "Those who do good to the Akum...will
not rise from the dead." At times it is permitted to do good to
Christians, but only in order to help Israel, namely, for the sake of
peace and to hide hatred of them. Maimonides in Hilkhoth Akum (X,
6) says: "Needy Gentiles may be helped as well as needy Jews, for
the sake of peace..." In lore Dea (148, 12 Hagah) it says:
"Therefore if you enter a town and find them celebrating a feast,
you may pretend to rejoice with them in order to hide your hatred.
Those, however, who care about the salvation of their souls should
keep away from such celebrations. You should make it known that it
is a hateful thing to rejoice with them, if you can do so without
incurring enmity."

1. IT IS NOT PERMITTED TO PRAISE A CHRISTIAN
In Abhodah Zarah (20, a, Toseph) it says: "Do not say anything in
praise of them, lest it be said: How good that Goi is!" In this way
they explain the words of Deuteronomy (VII, 2)... and thou shalt
show no mercy unto them [Goim], as cited in the Gemarah. Rabbi
S. Iarchi explains this Bible passage as follows: "Do not pay them
any compliments; for it is forbidden to say: how good that Goi is."
In lore Dea (151, 14) it says: "No one is allowed to praise them or

to say how good an Akum is. How much less to praise what they do
or to recount anything about them which would redound to their
glory. If, however, while praising them you intend to give glory to
God, namely, because he has created comely creatures, then it is
allowed to do so."

2. A JEW NOT ALLOWED TO MENTION THE THINGS WHICH
CHRISTIANS USE FOR THEIR IDOLATROUS WORSHIP In Hilkhoth
Akum (V, 12) it says: "It is also forbidden to make mention of the
Akum; for it is written (Exodus XXIII, 13):... and make no mention
of other gods. "

3. THEIR IDOLS MUST BE SPOKEN OF WITH CONTEMPT

In lore Dea (146, 15) it says: "Their idols must be destroyed, or
called by contemptuous names." Ibidem, (147, 5): "It is permitted
to deride idols, and it is forbidden to say to a Goi: May your God
help you, or I hope you will succeed." Rabbi Bechai, explaining the
text of Deuteronomy about hating idolatry, says:
"The Scripture teached us to hate idols and to call them by
ignominious names. Thus, if the name of a church is Bethgalia -
"house of magnificence," it should be called Bethkaria - an
insignificant house, a pigs' house, a latrine. For this word, karia,
denotes a low-down, slum place." In numerous places ignominious
names are given by the Jews to Christian things. It will not be out
of place to list a few of these names which they give to things and
persons which are held holy and dear by Christians, as follows:
JESUS is ignominiously called Jeschu - which means, May his name
and memory be blotted out. His proper name in Hebrew is Jeschua,
which means Salvation. MARY, THE MOTHER OF JESUS, is called
Charia - dung, excrement (German Dreck). In Hebrew her proper
name is Miriam. CHRISTIAN SAINTS, the word for which in Hebrew
Kedoschim, are called Kededchim (cinaedos) - feminine men
(Fairies). Women saints are called Kedeschoth, whores. SUNDAY is
called the day of calamity. FEAST OF CHRISTMAS is called Nital,
denoting extermination.

EASTER is not called by the proper name Pesach (Passover), but
Ketsach, meaning a cutting down; or Kesach, a Gallows. A
CHRISTIAN CHURCH is not called Beth Hattefillah, House of Prayer,
but Beth Hattiflah, a House of Vanity, a House of Evil.
THE GOSPEL BOOKS are called Aavon Gilaion, Books of Iniquity.
CHRISTIAN SACRIFICES are called Dung Offerings. In the Jerusalem
Talmud (fol. 13b) the following occurs: "He who sees them
mezabbelim (excrementing - sacrificing) before their idol, let him
say (Exod. XXII, 20): He that sacrificeth unto an idol shall be utterly
destroyed." Rabbi Iarchi (referring to Num. XXV, 3) teaches that the
Gentiles actually honor their God by excrementing before him. A

CHRISTIAN GIRL who works for Jews on their sabbath is called a
Schaw-wesschicksel, Sabbath Dirt.

4. A JEW IS NOT ALLOWED TO GIVE GIFTS TO CHRISTIANS

In Hilkohoth Akum (X, 5) it says: "It is forbidden to give gifts to the
Goim. But it is permitted to give them to a convert who lives among
the Jews; for it is said: To the traveller who stops in your cities,
give it to him to eat, or sell it to a Gentile, that is sell it, not give it."
In lore Dea (151, 11) it says: "It is forbidden to give free gifts to
the Akum with whom a Jew may not treat familiarly." The Talmud,
however, allows a Jew to give gifts to Gentiles who are known to
himand from whom he has hope of getting something in return.

5. A JEW IS FORBIDDEN TO SELL HIS FARM TO CHRISTIANS
In lore Dea (334, 43) it says: "In 24 cases a Jew must be
repudiated, namely ...8. Anyone who sells his farm to the Akum
must be sent into exile - unless he undertakes to make up for all
the harm that follows as a consequence of having the Akum live
near the Jews."

6. IT IS FORBIDDEN TO TEACH A TRADE TO CHRISTIANS

In lore Dea (154, 2) it says: "It is not permitted to teach any trade
to the Akum."

II. HARM MUST BE DON TO THE WORK OF CHRISTIANS
Since the Goim minister to Jews like beasts of burden, they belong
to a Jew together with his life and all his faculties: "The life of a Goi
and all his physical powers belong to a Jew." (A. Rohl. Die Polem.
p. 20) It is an axiom of the Rabbis that a Jew may take anything
that belongs to Christians for any reason whatsoever, even by
fraud; nor can such be called robbery since it is merely taking what
belongs to him.

In Babha Bathra (54 b) it says: "All things pertaining to the Goim
are like a desert; the first person to come along and take them can
claim them for his own."

1. CHRISTIANS MUST NOT BE TOLD IF THEY PAY TOO MUCH TO A
JEW

In Choschen Hamm. (183, 7) it says: "If you send a messenger to
collect money from an Akum and the Akum pays too much, the
messenger may keep the difference. But if the messenger does not
know about it, then you may keep it all yourself."

2. LOST PROPERTY OF CHRISTIANS MUST NOT BE RETURNED TO
THEM

In Choschen Hamm. (266, 1) it says: "A Jew may keep anything he
finds which belongs to the Akum, for it is written: Return to thy

brethren what is lost (Deuter. XXII, 3). For he who returns lost
property [to Christians] sins against the Law by increasing the
power of the transgressors of the Law. It is praiseworthy, however,
to return lost property if it is done to honor the name of God,
namely, if by so doing Christians will praise the Jews and look upon
them as honorable people."

3. CHRISTIANS MAY BE DEFRAUDED

In Babha Kama (113b) it says: "It is permitted to deceive a Goi."
And in Choschen Hamm. (156, 5 Hagah) it says: "If a Jew is doing
good business with an Akum it is not allowed to other Jews, in
certain places, to come and do business with the same Akum. In
other places, however, it is different, where another Jews is allowed
to go to the same Akum, lead him on, do business with him and to
deceive him and take his money. For the wealth of the Akum is to
be regarded as common property and belongs to the first who can
get it. There are some, however, who say that this should not be
done." In Choschen Hamm. (183, 7 Hagah) it says: "If a Jew is
doing business with an Akum and a fellow Israelite comes along and
defrauds the Akum, either by false measure, weight or number, he
must divide his profit with his fellow Israelite, since both had a part
in the deal, and also in order to help him along."

4. A JEW MAY PRETEND HE IS A CHRISTIAN TO DECEIVE
CHRISTIANS

In lore Dea (157, 2 Hagah) it says: "If a Jew is able to deceive
them [idolaters] by pretending he is a worshipper of the stars, he
may do so."

5. A JEW IS ALLOWED TO PRACTICE USURY ON CHRISTIANS

In Abhodah Zarah (54a) it says:; "It is allowed to take usury from
Apostates who fall into idolatry." And in lore Dea (159, 1) it says:
"It is permitted, according to the Torah, to lend money to an Akum
with usury. Some of the Elders, however, deny this except in a case
of life and death. Nowadays it is permitted for any reason."

III. CHRISTIANS TO BE HARMED IN LEGAL MATTERS

1. A JEW MAY LIE AND PERJURE HIMSELF TO CONDEMN A
CHRISTIAN

In Babha Kama (113a) it says: "Our teaching is as follows: When a
Jew and a Goi come into court, absolve the Jew, if you can,
according to the laws of Israel. If the Goi wins, tell him that is what
our laws require. If however, the Jew can be absolved according to
the gentile law, absolve him and say it is due to our laws. If this
cannot be done proceed callously against the Goim, as Rabbi
Ischmael advises. Rabbi Akibha, however, holds that you cannot act
fraudulently lest you profane the Name of God, and have a Jew

commited for perjury." A marginal note, however, explains this
qualification of Rabbi Akibha as follows: "The name of God is not
profaned when it is not known by the Goi that the Jew has lied."
And further on, the Babha Kama (113b) says: "The name of God is
not profaned when, for example, a Jew lies to a Goi by saying: 'I
gave something to your father, but he is dead; you must return it to
me,' as long as the Goi does not know that you are lying."

2. A JEW MAY PERJURE HIMSELF WITH A CLEAR CONSCIENCE
In Kallah (lb, p. 18) it says: "She (the mother of the mamzer) said
to him, 'Swaer to me.' And Rabbi Akibha swore with his lips, but in
his heart he invalidated his oath." A similar text is found in
Schabbuoth Hagahoth of Rabbi Ascher (6d): "If the magistrate of a
city compels Jews to swear that they will not escape from the city
nor take anything out of it, they may swear falsely by saying to
themselves that they will not escape today, nor take anything out of
the city today only."

IV. CHRISTIANS MUST BE HARMED IN THINGS NECESSARY FOR
LIFE

Jews must spare no means in fighting the tyrants who hold them in
this Fourth Captivity in order to set themselves free. They must
fight Christians with astuteness and do nothing to prevent evil from
happening to them: their sick must not be cared for, Christian
women in childbirth must not be helped, nor must they be saved
when in danger of death.

1. A JEW MUST ALWAYS TRY TO DECEIVE CHRISTIANS

In Zohar (I, 160a) it says: "Rabbi Jehuda said to him [Rabbi
Cezkia]: 'He is to be praised who is able to free himself from the
enemies of Israel, and the just are much to be praised who get free
from them and fight against them. 'Rabbi Chezkia asked, 'How must
we fight against them?' Rabbi Jehuda said, 'By wise counsel thou
shalt war against them' (Proverbs, ch. 24, 6). By what kind of war?
The kind of war that every son of man must fight against his
enemies, which Jacob used against Esau - by deceit and trickery
whenever possible. They must be fought against without ceasing,
until proper order be restored. Thus it is with satisfaction that I say
we should free ourselves from them and rule over them."

2. A SICK CHRISTIAN MUST NOT BE AIDED

In lore Dea (158, 1) it says: "The Akum are not to be cured, even
for money, unless it would incur their enmity."

3. A CHRISTIAN WOMAN IN CHILDBIRTH MUST NOT BE HELPED

In Orach Chaiim (330, 2) it says: "No help is to be given to an Akun
woman in labor on the sabbath, even in a small way, for the
Sabbath must not be violated."

4. A CHRISTIAN IN DANGER OF DEATH MUST NOT BE HELPED
In Choschen Hamm. (425, 5) it says: "If you see a heretic, who
does not believe in the Torah, fall into a well in which there is a
ladder, hurry at once and take it away and say to him 'I have to go
and take my son down from a roof; I will bring the ladder back to
you at once' or something else. The Kuthaei, however, who are not
our enemies, who take care of the sheep of the Israelites, are not to
be killed directly, but they must not be saved from death." And in
lore Dea (158, 1) it says: "The Akum who are not enemies of ours
must not be killed directly, nevertheless they must not be saved
from danger of death. For example, if you see one of them fall into
the sea, do not pull him out unless he promises to give you money."
Maimonides, in Hilkhoth Akum (X, 1) says: "Do not have pity for
them, for it is said (Deuter. VII, 2): Show no mercy unto them.
Therefore, if you see an Akum in difficulty or drowning, do not go
to his help. And if he is in danger of death, do not save him from
death. But it is not right to kill him by your own hand by shoving
them into a well or in some other way, since they are not at war
with us."

Article II. - CHRISTIANS ARE TO BE KILLED

Lastly, the Talmud commands that Christians are to be killed
without mercy. In the Abhodah Zarah (26b) it says: "Heretics,
traitors and apostates are to be thrown into a well and not
rescued." And in Choschen Hammischpat (388, 10) it says: "A spy
is to be killed, even in our days, wherever he is found. He may be
killed even before he confesses. And even if he admits that he only
intended to do harm to somebody, and if the harm which he
intended is not very great, it is sufficient to have him condemned
to death. He must be warned, however, not to confess to this. But if
he impudently says 'No, I will confess it!' then he must be killed,
and the sooner the better. If there is no time to warn him, it is not
necessary to do so. There are some who say that a traitor is to be
put to death only when it is impossible to get rid of him by
mutilating him, that is, by cutting out his tongue or his eyes, but if
this can be done he must not be killed, since he is not any worse
than others who persecute us." And in Choschen Hamm. again
(388, 15) it says: "If it can be proved that someone has betrayed
Israel three times, or has given the money of Israelites to the
Akum, a way must be found after prudent consideration to wipe him
off the face of the earth."

Even a Christian who is found studying the Law of Israel merits
death. In Sanhedrin (59a) it says: "Rabbi Jochanan says: A Goi who
pries into the Law is guilty to death."

II. BAPTIZED JEWS ARE TO BE PUT TO DEATH

In Hilkhoth Akum (X, 2) it says: "These things [supra] are intended
for idolaters. But Israelites also, who lapse from their religion and
become epicureans, are to be killed, and we must persecute them
to the end. For they afflict Israel and turn the people from God."

And in lore Dea (158, 2 Hagah) it says: "Renegades who turn to the
pleasures of the Akum, and who become contaminated with them
by worshipping stars and planets and sin maliciously; also those
who eat the flesh of wounded animals, or who dress in vain clothes,
deserve the name of epicureans; likewise those who deny the Torah
and the Prophets of Israel - the law is that all those should be
killed; and those who have the power of life and death should have
them killed; and if this cannot be done, they should be led to their
death by deceptive methods."

Rabbi Maimonides, in Hilkhoth Teschubhah (III, 8) gives the list of
those who are considered as denying the Law: "There are three
classes of people who deny the Law of the Torah: (1) Those who
say that the Torah was not given by God, at least one verse or one
word of it, and who say that it was all the work of Moses; (2) Those
who reject the explanation of the Torah, namely, the Oral Law of
the Mischnah, and do not recognize the authority of the Doctors of
the Law, like the followers of Tsadok (Sadducees) and Baithos; (3)
Those who say that God changed the Law for another New Law, and
that the Torah no longer has any value, although they do not deny
that it was given by God, as the Christians and the Turks believe.
All of these deny the Law of the Torah."

III. CHRISTIANS ARE TO BE KILLED BECAUSE THEY ARE TYRANTS
In Zohar (I, 25a) it says: "The People of the Earth are idolaters, and
it has been written about them: Let them be wiped off the face of
the earth. Destroy the memory of the Amalekites. They are with us
still in this Fourth Captivity, namely, the Princes [of Rome]... who
are really Amalakites."

1. THESE PRINCES ARE TO BE KILLED FIRST

For if they are allowed to live, the hope of the liberation of the Jews
is in vain, and their prayers for release from this Fourth Captivity
are of no avail. In Zohar (I, 219B) it says: "It is certain that our
captivity will last until the princes of the gentiles who worship idols
are destroyed." And again in Zohar (II, 19a) it says: "Rabbi Jehuda
said: Come and see how it is; how the princes have assumed power
over Israel and the Israelites make no outcry. But their rejoicing is
heard when the prince falls. It is written that: the King of the
Egyptians died and soon the children of Israel were released from
captivity; they cried out and their voice ascended to God."

2. THE PRINCEDOM WHOSE CHIEF CITY IS ROME IS THE ONE TO
BE HATED MOST OF ALL BY THE JEWS

They call it the Kingdom of Esau, and of the Edomites, the Kingdom
of Pride, the Wicked Kingdom, Impious Rome. The Turkish Empire is
called the Kingdom of the Ismaelites which they do not wish to
destroy. The Kingdom of Rome, however, must be exterminated,
because when corrupt Rome is destroyed, salvation and freedom
will come to God's Chosen People. Rabbi David Kimchi writes as
follows in Obadian: "What the Prophets foretold about the
destruction of Edom in the last days was intended for Rome, as
Isaiah explains (ch. 34, 1): Come near, ye nations, to hear.. .For
when Rome is destroyed, Israel shall be redeemed." Rabbi Abraham
also, in his book Tseror Hammor, section Schoftim, says the same:
"Immediately after Rome is destroyed we shall be redeemed."

IV. LASTLY, ALL CHRISTIANS, INCLUDING THE BEST OF THEM, ARE
TO BE KILLED

In Abhodah Zarah (26b, Tosephoth) it says: "Even the best of the
Goim should be killed" The Schulchan Arukh, after the words of lore
Dea (158, 1) that those of the Akum who do no harm to Jews are
not to be killed, namely those who do not wage war against Israel,
thus explains the word Milchamah - war: "But in time of war the
Akum are to be killed, for it is written: 'The good among the Akum
deserve to be killed, etc.'"

V. A JEW WHO KILLS A CHRISTIAN COMMITS NO SIN, BUT OFFERS
AN ACCEPTABLE SACRIFICE TO GOD In Speher Or Israel (177b) it
says: "Take the life of the Kliphoth and kill them, and you will
please God the same as one who offers incense to Him." And in
Ialkut Simoni (245c. n. 772) it says: "Everyone who sheds the
blood of the impious is as acceptable to God as he who offers a
sacrifice to God."

VI. AFTER THE DESTRUCTION OF THE TEMPLE AT JERUSALEM, THE
ONLY SACRIFICE NECESSARY IS THE EXTERMINATION OF
CHRISTIANS

In Zohar (III, 227b) the Good Pastor says: "The only sacrifice
required is that we remove the unclean from amongst us." Zhoar
(II, 43a), explaining the precept of Moses about the redemption of
the first born of an ass by offering a lamb, says: "The ass means
the non-Jew, who is to be redeemed by the offering of a lamb,
which is the dispersed sheep of Israel. But if he refuses to be
redeemed, then break his skull. ...They should be taken out of the
book of the living, for it is said about them: He who sins against
me, I shall take out of the book of life."

VII. THOSE WHO KILLO CHRISTIANS SHALL HAVE A HIGH PLACE IN
HEAVEN In Zohar (I, 38b, and 39a) it says: "In the palaces of the

fourth heaven are those who lamented over Sion and Jerusalem,
and all those who destroyed idolatrous nations. ..and those who
killed off people who worship idols are clothed in purple garments
so that they may be recognized and honored."

VIII. JEWS MUST NEVER CEASE TO EXTERMINATE THE GOIM; THEY
MUST NEVER LEAVE THEM IN PEACE AND NEVER SUBMIT TO THEM
In Hilhoth Akum (X, 1) it says: "Do not eat with idolaters, nor
permit them to worship their idols; for it is written: Make no
covenant with them, nor show mercy unto them (Deuter. ch. 7, 2).
Either turn away from their idols or kill them."

Ibidem (X, 7): "In places where Jews are strong, no idolater must
be allowed to remain..."

IX. ALL JEWS ARE OBLIGED TO UNITE TOGETHER TO DESTROY
TRAITORS AMONG THEM In Choschen Hamm. (338, 16) it says: "All
the inhabitants of a city are obliged to contribute to the expense of
killing a traitor, even those who have to pay other taxes."

X. NO FESTIVAL, NO MATTER HOW SOLEMN, MUST PREVENT THE
BEHEADING OF A CHRISTIAN In Pesachim (49b) it says: "Rabbi
Eliezer said: It is permitted to cut off the head of an 'idiot' [one of
the people of the Earth] on the feast of the Atonement when it falls
on the Sabbath. His disciples said to him: Rabbi, you should rather
say to sacrifice. But he replied: By no means, for it is necessary to
pray while sacrificing, and there is no need of prayers when you
behead someone."

XI. THE ONE OBJECT OF ALL THE ACTIONS AND PRAYERS OF THE
JEWS SHOULD BE TO DESTROY THE CHRISTIAN RELIGION Thus the
Jews picture their Messiah and Liberator whom they expect, as a
persecutor who will inflict great calamities upon non-Jews. The
Talmud lists three great evils which will come upon the world when
the Messiah comes. In Schabbath (118a) it says: "Whoever eats
three meals on the Sabbath shall be saved from the three evils:
from the punishments of the Messiah, from the pain of hell and
from the war of Magog; for it is written: Behold, I shall send you
Elias the Prophet before the coming of the 'Day' of the Lord, etc.*

XII. IN THEIR PRAYERS THE JEWS SIGH FOR THE COMING OF THE
REVENGEFUL MESSIA, ESPECIALLY ON THE EVE OF THE
PASSOVER: "pour out thy anger upon nations that know thee not,
and upon the kingdoms which do not invoke thy name; Pour out thy
indignation upon them, and let thy wrathful anger take hold of
them; Persecute and destroy them in anger from under the heavens
of the Lord."

They also pray as follows: "How long will thy strength remain
captive and thy beauty lie under the hand of the oppressor? O God!
Show forth thy strength and thy zeal against our enemies; break
their strength and let them be confounded..."

And again:

"Cut off the hope of the unjust; let all heretics perish at once; root
out, break up and destroy the Proud Kingdom; hasten to make all
peoples subject in our days."

At that very same time, on Good Friday, that "Prince of the Proud
Empire" of Rome, the Pope, prays, and orders everyone in the world
to pray for all "heretics" and those who are "lost", as follows: "Let
us pray for the perfidious Jews: that the Lord our God may take
away the veil from their hearts, that they may acknowledge Jesus
Christ our Lord. "Omnipotent and Eternal God, who does not even
exclude Jewish perfidy from thy mercy: hear our prayers which we
offer for the blindness of that people, that, having recognized the
light of thy truth, which is Christ, they may come out of their
darkness, Through Jesus Christ our Lord..."

http://www.holywar.org

THE PROTOCOLS OF THE
ELDERS OF ZION

A Combination of notes from Smyrna,
the courageous Elizabeth Dilling,
BeWISE, and The WORD.

What are these "Protocols of the Elders of Zion" which
refuse to to stay dead? What is a "Protocol" anyway? In
diplomacy, says the dictionary, protocols are "a signed
document containing a record of the points on which
agreement has been reached by negotiating parties
preliminary to a final treaty of compact".

These Protocols of the Elders of Zion are a program for
the enslavement of the world and the destruction of
Christian religion above all. Ever since their publication "The
Protocols" have been the most controversial writings in the
world. Powerful elements in society have made them
controversial so that few would be courageous enough to
use them. We are well aware that whoever uses the
"Protocols" as a legitimate reference is automatically labeled
as a fool and an "anti-Semite", for they are vehemently
condemned by Jews as the product of either Russian Czar
Nicholas II and his gov't, or as plagiarized material from
other sources such as the "Geneva Dialogues" written by one
Maurice Joly. Many deceived Christian/Patriotic Researchers
have stated that they are a product of the Bavarian
Illuminati. BeWISE plans to present some evidence as to
their True origin. Unfortunately, we will not be able to post
all the evidence that we have - which is just as well. ..in spite
of the voluminous evidence we could present that the
"Protocols" originated in secret Jewish meetings, we will
probably not exclusively attempt to prove that here. No
matter what evidence is presented that would prove that this
is the case, such an argument would be denied by a horde of
"experts".

Their circulation incites ATOM BOMB-LIKE FURY on the
part of the people who today claim that their religion is
Pharisaism. This statement, for example, in the Universal
Jewish Encyclopedia (1943), is typical:

The Jewish religion as it is today traces its descent,
without a break, thru all the centuries, from the PHARISEES.
"Their leading ideas and methods found expression in a
literature of enormous extent, of which a very great deal is
still in existence. The TALMUD is the largest and most
important single member of that literature. ..and the study of
it is essential for any understanding of PHARISAISM".

The basic doctrine is that only Pharisees are "MEN".
Others rank as animals to be milked or beefed. Non-
Pharisees, to quote, are "the people who are like an ass -
slaves who are considered the property of the master"
(Kethuboth 111a). They may be killed, their wages withheld,
cheated, enslaved. 63 TALMUD books reek with these
teachings. The "Protocols" are mild by contrast.

No, the "Protocols" are self-explanatory. They are indeed
the global plan of world conquest put forth by Jewish leaders
in a series of meetings held in Basle, 1897, at the time of the

First Zionist Congress. "There plans were said to have been
worked out whereby Jews, were to corrupt the entire
Christian civilisation, and on the ruins of Christendom erect a
world state ruled over by Jews and Freemasons." Part of an
Encyclopedia Brittanica definition

Since the "Protocols" have proven to be accurate
historically, and in that way they cannot be denied, it was
necessary to attribute them to some obscure origin.
However, they are right in step with the TALMUD, many
Jewish rabbi's throughout history, and "THE JEWISH
UTOPIA" written by Michael Higger, another rabinic Jewish
Talmudic scholar. We post them along with other information
to let you be the judge...

Am I therefore become your enemy,
because I tell you the truth?
Galatians 4:16

Here is "The Britons" translation of the complete text
of the notorious Nilus "Protocols of the Wise Men of

Zion."

PROTOCOLS OF THE MEETINGS OF THE
LEARNED ELDERS OF ZION

Protocol No. 1

Right lies in Might. Freedom - an idea only. Liberalism. Gold.
Faith. Self-Government. Despotism of Capital. The internal
foe. The Mob. Anarchy. Politics VERSES Jew-Masonic
authority. End justifies Means. The Mob a Blind Man. Political
A.B.C. Party Discord. Most satisfactory form of rule-
Despotism. Alcohol. Classicism. Corruption. Principles and
rules of the Jew-Masonic Government. Terror. "Liberty,
Equality, Fraternity." Principles of Dynastic Rule.
Annihilation of the priviledges of Goy-Aristocracy (i.e., non-
Jew). Abstractness of "Liberty." Power of Removal of
representatives of the people.

. . . Putting aside fine phrases we shall speak of the
significance of each thought: by comparisons and deductions
we shall throw light upon surrounding facts.

What I am about to set forth, then, is our system from the
two points of view, that of ourselves and that of the goyim
(i.e., non-Jews).

It must be noted that men with bad instincts are more in
number than the good, and therefore the best results in
governing them are attained by violence and terrorisation,
and not by academic discussions. Every man aims at power,
everyone would like to become a dictator if only he could,
and rare indeed are the men who would not be willing to
sacrifice the welfare of all for the sake of securing their own
welfare.

What has restrained the beasts of prey who are called men?
What has served for their guidance hitherto?

In the beginnings of the structure of society they were
subjected to brutal and blind force; afterwards-to Law,
which is the same force, only disguised. I draw the
conclusion that by the law of nature right lies in force.

Political freedom is an idea but not a fact. This idea one must
know how to apply whenever it appears necessary with this
bait of an idea to attract the masses of the people to one's
party for the purpose of crushing another who is in
authority. This task is rendered easier if the opponent has
himself been infected with the idea of freedom, SO-CALLED
LIBERALISM, and, for the sake of an idea, is willing to yield
some of his power. It is precisely here that the triumph of
our theory appears: the slackened reins of government are
immediately, by the law of life, caught up and gathered
together by a new hand, because the blind might of the
nation cannot for one single day exist without guidance, and
the new author merely fits into the place of the old already
weakened by liberalism.

In our day the power which has replaced that of the rulers
who were liberal is the power of Gold. Time was when Faith
ruled. The idea of freedom is impossible of realisation
because no one knows how to use it with moderation. It is
enough to hand over a people to self-government for a
certain length of time for that people to be turned into a
disorganised mob. From that moment on we get internecine
strife which soon develops into battles between classes, in
the midst of which States burn down and their importance is
reduced to that of a heap of ashes.

Whether a State exhausts itself in its own convulsions,
whether its internal discord brings it under the power of
external foes - in any case it can be accounted irretrievably
lost: IT IS IN OUR POWER. The despotism of Capital, which is
entirely in our hands, reaches out to it a straw that the State,
willy-nilly, must take hold of: if not - it goes to the bottom.

Should anyone of a liberal mind say that such reactions as
the above are immoral I would put the following questions -
If every State has two foes and if in regard to the external
foe it is allowed and not considered immoral to use every
manner and art of conflict for example to keep the enemy in
ignorance of plans of attack and defence, to attack him by
night or in superior numbers, then in what way can the same
means in regard to a worse foe the destroyer of the structure
of society and the commonweal, be called immoral and not
permissible?

Is it possible for any sound logical mind to hope with any
success to guide crowds by the aid of reasonable counsels
and arguments, when any objection or contradiction,
senseless though it may be, can be made and when such
objection may find more favour with the people, whose
powers of reasoning are superficial? Men in masses and the
men of the masses, being guided solely by petty passions,
paltry beliefs, customs, traditions and sentimental theorism,
fall a prey to party disension, which hinders any kind of
agreement even on the basis of a perfectly reasonable
argument. Every resolution of a crowd depends upon a
chance or packed majority which in its ignorance of political
secrets puts forth some ridiculous resolution that lays in the
administration a seed of anarchy.

The political has nothing in common with the moral. The
ruler who is governed by the moral is not a skilled politician,
and is therefore unstable on his throne. He who wishes to
rule must have recourse both to cunning and to make-
believe. Great national qualities, like frankness and honesty
are vices in politics for they bring down rulers from their
thrones more effectively and more certainly than the most
powerful enemy. Such qualities must be the attributes of the
kingdoms of the goyim, but we must in no wise be guided by
them.

Our right lies in force. The word "right" is an abstract
thought and proved by nothing. The word means no more
than: -Give me what I want in order that thereby I might
have a proof that I am stronger than you.

Where does right begin? Where does it end?

In any State in which there is a bad organisation of
authority, an impersonality of laws and of the rulers who
have lost their personality amid the flood of rights ever
multiplying out of liberalism, I find a new right - to attack by
the right of the strong, and to scatter to the winds all
existing forces of order and regulation, to reconstruct all
institutions and to become the sovereign lord of those who
have left to us the rights of their power by laying them down
voluntarily in their liberalism.

Our power in the present tottering condition of all forms of
power will be more invincible than any other, because it will
remain invisible until the moment when it has gained such
strength that no cunning can any longer undermine it.

Out of the temporary evil we are now compelled to commit
will emerge the good of an unshakable rule, which will
restore the regular course of the machinery of the national
life, brought to naught by liberalism. The result justifies the
means. Let us, however, in our plans, direct our attention not
so much to what is good and moral as to what is necessary
and useful.

Before us is a plan in which is laid down strategically the line
from which we cannot deviate without running the risk of
seeing the labor of many centuries brought to naught.

In order to elaborate satisfactory forms of action it is
necessary to have regard to the rascality, the slackness, the
instability of the mob, its lack of capacity to understand and
respect the conditions of its own life, or its own welfare. It
must be understood that the might of a mob is blind,
senseless and unreasoning force ever at the mercy of a
suggestion from any side. The blind cannot lead the blind
without bringing them into the abyss; consequently,
members of the mob, upstarts from the people even though
they should be as a genius for wisdom, yet having no
understanding of the political, cannot come forward as
leaders of the mob without bringing the whole nation to ruin.

Only one trained from childhood for independent rule can
have understanding of the words that can be made up of the
political alphabet.

A people left to itself, i.e., to upstarts from its midst, brings
itself to ruin by party dissension's excited by the pursuit of
power and honours and disorders arising therefrom. Is it
possible for the masses of the people calmly and without
petty jealousies to form judgments, to deal with the affairs
of the country, which cannot be mixed up with personal
interests? Can they defend themselves from an eternal foe?
It is unthinkable, for a plan broken up into as many parts as
there are heads in the mob, loses all homogeneity, and
thereby becomes unintelligible and impossible of execution.

It is only with a despotic ruler that plans can be elaborated
extensively and clearly in such a way as to distribute the
whole properly among the several parts of the machinery of
the State: from this the conclusion is inevitable that a
satisfactory form of government for any country is one that
concentrates in the hands of one responsible person.
Without an absolute despotism there can be no existence for
civilisation which is carried on not by the masses but by their

guide, whosoever that person may be. The mob is a savage
and displays its savagery at every opportunity. The moment
the mob seizes freedom in its hands it quickly turns to
anarchy, which in itself is the highest degree of savagery.

Behold the alcoholised animals, bemused with drink, the
right to an immoderate use of which comes along with
freedom. It is not for us and ours to walk that road. The
peoples of the goyim are bemused with alcoholic liquors;
their youth has grown stupid on classicism and from early
immorality, into which it has been inducted by our special
agents - by tutors, lackeys, governesses in the houses of the
wealthy, by clerks and others, by our women in the places of
dissipation frequented by the goyim. In the number of these
last I count also the so-called "society ladies," voluntary
followers of the others in corruption and luxury.

Our countersign is -Force and Make-believe. Only force
conquers in political affairs, especially if it be concealed in
the talents essential to statesmen. Violence must be the
principle, and cunning and make-believe the rule for
governments which do not want to lay down their crowns at
the feet of agents of some new power. This evil is the one
and only means to attain the end, the good. Therefore we
must not stop at bribery, deceit and treachery when they
should serve towards the attainment of our end. In politics
one must know how to seize the property of others without
hesitation if by it we secure submission and sovereignty.

Our State, marching along the path of peaceful conquest, has
the right to replace the horrors of war by less noticeable and
more satisfactory sentences of death, necessary to maintain
the terror which tends to produce blind submission. Just but
merciless severity is the greatest factor of strength in the
State: not only for the sake of gain but also in the name of
duty, for the sake of victory, we must keep to the
programme of violence and make-believe. The doctrine of
squaring accounts is precisely as strong as the means of
which it makes use. Therefore it is not so much by the means
themselves as by the doctrine of severity that we shall
triumph and bring all governments into subjection to our
super-government. It is enough for them to know that we
are merciless for all disobedience to cease.

Far back in ancient times we were the first to cry among the
masses of the people the words "Liberty, Equality,
Fraternity," words many times repeated since those days by
stupid poll-parrots who from all sides round flew down upon

these baits and with them carried away the well-being of the
world, true freedom of the individual, formerly so well
guarded against the pressure of the mob. The would-be wise
men of the goyim, the intellectuals, could not make anything
out of the uttered words in their abstractness; did not note
the contradiction of their meaning and inter-relation: did not
see that in nature there is no equality, cannot be freedom:
that Nature herself has established inequality of minds, of
characters, and capacities, just as immutable as she has
established subordination to her laws: never stopped to
think that the mob is a blind thing, that upstarts elected from
among it to bear rule are, in regard to the political, the same
blind men as the mob itself, that the adept, though he be a
fool, can yet rule, whereas the non-adept, even if he were a
genius, understands nothing in the political - to all these
things the goyim paid no regard; yet all the time it was
based upon these things that dynastic rule rested: the father
passed on to the son a knowledge of the course of political
affairs in such wise that none should know it but members of
the dynasty and none could betray it to the governed. As
time went on the meaning of the dynastic transference of the
true position of affairs in the political was lost, and this
aided the success of our cause.

In all corners of the earth the words "Liberty, Equality,
Fraternity" brought to our ranks, thanks to our blind agents,
whole legions who bore our banners with enthusiasm. And
all the time these words were canker-worms at work boring
into the well-being of the goyim, putting an end everywhere
to peace, quiet, solidarity and destroying all the foundations
of the goy States. As you will see later this helped us to our
triumph; it gave us the possibility, among other things, of
getting into our hands the master card - the destruction of
the privileges, or in other words of the very existence of the
aristocracy of the goyim, that c ass which was the only
defence peoples and countries had against us. On the ruins
of the natural and genealogical aristocracy of the goyim we
have set up the aristocracy of our educated class headed by
the aristocracy of money. The qualifications for this
aristocracy we have established in wealth, which is
dependent upon us and in knowledge, for which our learned
elders provide the motive force.

Our triumph has been rendered easier by the fact that in our
relations with the men whom we wanted we have always
worked upon the most sensitive chords of the human mind,
upon the cash account, upon the cupidity, upon the

insatiability for material needs of man; and each one of these
human weaknesses, taken alone, is sufficient to paralyse
initiative for it hands over the will of men to the disposition
of him who has bought their activities

The abstraction of freedom has enabled us to persuade the
mob in all countries that their government is nothing but the
steward of the people who are the owners of the country,
and that the steward may be replaced like a worn-out glove.

It is this possibility of replacing the representatives of the
people which has placed them at our disposal, and, as it
were, given us the power of appointment.

PROTOCOL NO. 2

Economic Wars - the foundation of the Jewish predominance.
Figure-head government and "secret advisors." Success of
destructive doctrines. Adaptability in politics. Part played by
the Press. Cost of gold and value of Jewish sacrifice.

It is indispensable for our purpose that wars, so far as
possible, should not result in territorial gains: war will thus
be brought on to the economic ground, where the nations
will not fail to perceive in the assistance we give the
strength of our predominance, and this state of things will
put both sides at the mercy of our international agentur;
which possesses millions of eyes ever on the watch and
unhampered by any limitations whatsoever. Our
international rights will then wipe out national rights, in the
proper sense of right, and will rule the nations precisely as
the civil law of States rules the relations of their subjects
among themselves.

The administrators, whom we shall choose from among the
public, with strict regard to their capacities for servile
obedience, will not be persons trained in the arts of
government, and will therefore easily become pawns in our
game in the hands of men of learning and genius who will be
their advisers, specialists bred and reared from early

childhood to rule the affairs of the whole world. As is well
known to you, these specialists of ours have been drawing to
fit them for rule the information they need from our political
plans, from the lessons of history, from observations made
of the events of every moment as it passes. The goyim are
not guided by practical use of unprejudiced historical
observation, but by theoretical routine without any critical
regard for consequent results. We need not, therefore, take
any account of them - let them amuse themselves until the
hour strikes, or live on hopes of new forms of enterprising
pastime, or on the memories of all they have enjoyed. For
them let that play the principal part which we have
persuaded them to accept as the dictates of science (theory).
It is with this object in view that we are constantly, by
means of our press, arousing a blind confidence in these
theories. The intellectuals of the goyim will puff themselves
up with their knowledge and without any logical verification
of it will put into effect all the information available from
science, which our AGENTUR specialists have cunningly
pieced together for the purpose of educating their minds in
the direction we want.

Do not suppose for a moment that these statements are
empty words: think carefully of the successes we arranged
for Darwinism, Marxism, Nietzsche-ism. To us Jews, at any
rate, it should be plain to see what a disintegrating
importance these directives have had upon the minds of the
goyim.

It is indispensable for us to take account of the thoughts,
characters, tendencies of the nations in order to avoid
making slips in the political and in the direction of
administrative affairs. The triumph of our system, of which
the component parts of the machinery may be variously
disposed according to the temperament of the peoples met
on our way, will fail of success if the practical application of
it be not based upon a summing up of the lessons of the past
in the light of the present.

In the hands of the States of to-day there is a great force
that creates the movement of thought in the people, and that
is the Press. The part played by the Press is to keep pointing
out requirements supposed to be indispensable, to give voice
to the complaints of the people, to express and to create
discontent. It is in the Press that the triumph of freedom of
speech finds its incarnation. But the goyim States have not
known how to make use of this force; and it has fallen into

our hands. Through the Press we have gained the power to
influence while remaining ourselves in the shade; thanks to
the Press we have got the gold in our hands,
notwithstanding that we have had to gather it out of oceans
of blood and tears. But it has paid us, though we have
sacrificed many of our people. Each victim on our side is
worth in the sight of God a thousand goyim.

PROTOCOL NO. 3

The Symbolic Snake and its significance. The instability of
the constitutional scales. Terror in the palaces. Power and
ambition. Parliaments "talkeries," pamphlets. Abuse of
power. Economic slavery. "People's Rights." Monopolist
system and the aristocracy. The Army of Mason-Jewry.
Decrescence of the GOYIM. Hunger and rights of capital. The

mob and the coronation of "The Sovereign Lord of all the
World." The fundamental pre- cept in the programme of the
future Masonic national schools. The secret of the science of
the structure of society. Universal economic crisis. Security
of "ours" (i.e., our people, Jews). The despotism of Masonry
- the kingdom of reason. Loss of the guide. Masonry and the
French Revolution. The King-Despot of the blood of Zion.
Causes of the invisibility of Masonry. Part played by secret

masonic agents. Freedom.

To-day I may tell you that our goal is now only a few steps
off. There remains a small space to cross and the whole long
path we have trodden is ready now to close its cycle of the
Symbolic Snake, by which we symbolise our people. When
this ring closes, all the States of Europe will be locked in its
coil as in a powerful vice.

The constitution scales of these days will shortly break
down, for we have established them with a certain lack of
accurate balance in order that they may oscillate incessantly
until they wear through the pivot on which they turn. The
goyim are under the impression that they have welded them
sufficiently strong and they have all along kept on expecting
that the scales would come into equilibrium. But the pivots -

the kings on their thrones - are hemmed in by their
representatives, who play the fool, distraught with their own
uncontrolled and irresponsible power. This power they owe
to the terror which has been breathed into the palaces. As
they have no meant of getting at their people, into their very
midst, the kings on their thrones are no longer able to come
to terms with them and so strengthen themselves against
seekers after power. We have made a gulf between the
farseeing sovereign Power and the blind force of the people
so that both have lost all meaning, for like the blind man and
his stick, both are powerless apart.

In order to incite seekers after power to a misuse of power
we have set all forces in opposition one to another, breaking
up their liberal tendencies towards independence. To this
end we have stirred up every form of enterprise, we have
armed all parties, we have set up authority as a target for
every ambition. Of States we have made gladiatorial arenas
where a host of confused issues contend.... A little more, and
disorders and bankruptcy will be universal....

Babblers inexhaustible have turned into oratorical contests
the sittings of Parliament and Administrative Boards. Bold
journalists and unscrupulous pamphleteers daily fall upon
executive officials. Abuses of power will put the final touch
in preparing all institutions for their overthrow and
everything will fly skyward under the blows of the maddened
mob.

All people are chained down to heavy toil by poverty more
firmly than ever they were chained by slavery and serfdom;
from these, one way and another, they might free
themselves, these could be settled with, but from want they
will never get away. We have included in the constitution
such rights as to the masses appear fictitious and not actual
rights. All these so-called "People's Rights" can exist only in
idea, an idea which can never be realized in practical life.
What is it to the proletariat labourer, bowed double over his
heavy toil, crushed by his lot in life, if talkers get the right to
babble, if journalists get the right to scribble any nonsense
side by side with good stuff, once the proletariat has no
other profit out of the constitution save only those pitiful
crumbs which we fling them from our table in return for their
voting in favour of what we dictate, in favour of the men we
place in power, the servants of our AGENTUR.... Republican
right for a poor man are no more than a bitter piece of irony
for the necessity he is under of toiling almost all day gives

him no present use of them, but on the other hand robs him
of all guarantee of regular and certain earnings by making
him dependent on strikes by his comrades or lockouts by his
masters.

The people under our guidance have annihilated the
aristocracy, who were their one and only defence and foster-
mother for the sake of their own advantage which is
inseparably bound up with the well-being of the people.
Nowadays, with the destruction of the aristocracy, the
people have fallen into the grips of merciless money-grinding
scoundrels who have laid a pitiless and cruel yoke upon the
necks of the workers.

We appear on the scene as alleged saviours of the worker
from this oppression when we propose to him to enter the
ranks of our fighting forces - Socialists, Anarchists,
Communists - to whom we always give rapport in accordance
with an alleged brotherly rule (of the solidarity of all
humanity) of our SOCIAL MASONRY. The aristocracy, which
enjoyed by law the labour of the workers, was interested in
seeing that the workers were well fed, healthy and strong.
We are interested in just the opposite - in the diminution,
the KILLING OUT OF THE GOYIM. Our power is in the chronic
shortness of food and physical weakness of the worker
because by all that this implies he is made the slave of our
will, and he will not find in his own authorities either
strength or energy to set against our will. Hunger creates
the right of capital to rule the worker more surely than it
was given to the aristocracy by the legal authority of kings.

By want and the envy and hatred which it engenders we
shall move the mobs and with their hands we shall wipe out
all those who hinder on our way.

WHEN THE HOUR STRIKES FOR OUR SOVEREIGN LORD OF
ALL THE WORLD TO BE CROWNED IT IS THESE SAME HANDS
WHICH WILL SWEEP AWAY EVERYTHING THAT MIGHT BE A
HINDRANCE THERETO.

The goyim have lost the habit of thinking unless prompted by
the suggestions of our specialists. Therefore they do not see
the urgent necessity of what we, when our kingdom comes,
shall adopt all at once, namely this, that IT IS ESSENTIAL TO
TEACH IN NATIONAL SCHOOLS ONE SIMPLE, TRUE PIECE OF
KNOWLEDGE, THE BASIS OF ALL KNOWLEDGE - THE
KNOWLEDGE OF THE STRUCTURE OF HUMAN LIFE, OF
SOCIAL EXISTENCE, WHICH REQUIRES DIVISION OF

LABOUR, AND, CONSEQUENTLY, THE DIVISION OF MEN INTO
CLASSES AND CONDITIONS. It is essential for all to know
that owing to DIFFERENCE IN THE OBJECTS OF HUMAN
ACTIVITY THERE CANNOT BE ANY EQUALITY, that he who by
any act of his compromises a whole class cannot be equally
responsible before the law with him who affects no one but
only his own honour. The true knowledge of the structure of
society, into the secrets of which we do not admit the goyim,
would demonstrate to all men that the positions and work
must be kept within a certain circle, that they may not
become a source of human suffering, arising from an
education which does not correspond with the work which
individuals are called upon to do. After a thorough study of
this knowledge the peoples will voluntarily submit to
authority and accept such position as is appointed them in
the State. In the present state of knowledge and the
direction we have given to its development the people,
blindly believing things in print - cherishes - thanks to
promptings intended to mislead and to its own ignorance a
blind hatred towards all conditions which it considers above
itself, for it has no understanding of the meaning of class
and condition.

This hatred will be still further magnified by the effects of an
ECONOMIC CRISIS, which will stop dealings on the
exchanges and bring industry to a standstill. We shall create
by all the secret subterranean methods open to us and with
the aid of gold, which is all in our hands, A UNIVERSAL
ECONOMIC CRISIS WHEREBY WE SHALL THROW UPON THE
STREETS WHOLE MOBS OF WORKERS SIMULTANEOUSLY IN
ALL THE COUNTRIES OF EUROPE. These mobs will rush
delightedly to shed the blood of those whom, in the
simplicity of their ignorance, they have envied from their
cradles, and whose property they will then be able to loot.

"OURS" THEY WILL NOT TOUCH, BECAUSE THE MOMENT OF
ATTACK WILL BE KNOWN TO US AND WE SHALL TAKE
MEASURES TO PROTECT OUR OWN.

We have demonstrated that progress will bring all the goyim
to the sovereignty of reason. Our despotism will be precisely
that; for it will know how by wise severities to pacificate all
unrest, to cauterise liberalism out of all institutions.

When the populace has seen that all sorts of concessions and
indulgences are yielded it in the name of freedom it has
imagined itself to be sovereign lord and has stormed its way
to power, but, naturally, like every other blind man it has

come upon a host of stumbling blocks, IT HAS RUSHED TO
FIND A GUIDE, IT HAS NEVER HAD THE SENSE TO RETURN
TO THE FORMER STATE and it has laid down its
plenipotentiary powers at OUR feet. Remember the French
Revolution, to which it was we who gave the name of
"Great": the secrets of its preparations are well known to us
for it was wholly the work of our hands.

Ever since that time we have been leading the peoples from
one disenchantment to another, so that in the end they
should turn also from us in favour of that KING-DESPOT OF
THE BLOOD OF ZION, WHOM WE ARE PREPARING FOR THE
WORLD.

At the present day we are, as an international force,
invincible, because if attacked by some we are supported by
other States. It is the bottomless rascality of the goyim
peoples, who crawl on their bellies to force, but are
merciless towards weakness, unsparing to faults and
indulgent to crimes, unwilling to bear the contradictions of a
free social system but patient unto martyrdom under the
violence of a bold despotism - it is those qualities which are
aiding us to independence. From the premier-dictators of the
present day the goyim peoples suffer patiently and bear such
abuses as for the least of them they would have beheaded
twenty kings.

What is the explanation of this phenomenon, this curious
inconsequence of the masses of the peoples in their attitude
towards what would appear to be events of the same order?

It is explained by the fact that these dictators whisper to the
peoples through their agents that through these abuses they
are inflicting injury on the States with the highest purpose -
to secure the welfare of the peoples, the international
brotherhood of them all, their solidarity and equality of
rights. Naturally they do not tell the peoples that this
unification must be accomplished only under our sovereign
rule.

And thus the people condemn the upright and acquit the
guilty, persuaded ever more and more that it can do
whatsoever it wishes. Thanks to this state of things the
people are destroying every kind of stability and creating
disorders at every step.

The word "freedom" brings out the communities of men to
fight against every kind of force, against every kind of

authority, even against God and the laws of nature. For this
reason we, when we come into our kingdom, shall have to
erase this word from the lexicon of life as implying a
principle of brute force which turns mobs into bloodthirsty
beasts.

These beasts, it is true, fall asleep again every time when
they have drunk their fill of blood, and at such times can
easily be riveted into their chains. But if they be not given
blood they will not sleep and continue to struggle.

PROTOCOL NO. 4

Stages of a Republic. Gentile Masonry. Freedom and Faith.
International Industrial Competition. Role of Speculation.

Cult of Gold.

Every republic passes through several stages. The first of
these is comprised in the early days of mad raging by the
blind mob, tossed hither and thither, right and left: the
second is demagogy, from which is born anarchy, and that
leads inevitably to despotism - not any longer legal and
overt, and therefore responsible despotism, but to unseen
and secretly hidden, yet nevertheless sensibly felt despotism
in the hands of some secret organisation or other, whose
acts are the more unscrupulous inasmuch as it works behind
a screen, behind the backs of all sorts of agents, the
changing of whom not only does not injuriously affect but
actually aids the secret force by saving it, thanks to
continual changes, from the necessity of expending its
resources on the rewarding of long services.

Who and what is in a position to overthrow an invisible
force? And this is precisely what our force is. Gentile
masonry blindly serves as a screen for us and our objects,
both the plan of action of our force, even its very abiding-
place, remains for the whole people an unknown mystery.

But even freedom might be harmless and have its place in
the State economy without injury to the well-being of the
peoples if it rested upon the foundation of faith in God, upon
the brotherhood of humanity, unconnected with the
conception of equality, which is negatived by the very laws

of creation, for they have established subordination. With
such a faith as this a people might be governed by a
wardship of pari- shes, and would walk contentedly and
humbly under the guiding hand of its spiritual pastor
submitting to the dispositions of God upon earth. This is the
reason why IT IS INDISPENSABLE FOR US TO UNDERMINE
ALL FAITH, TO TEAR OUT OF THE MINDS OF THE GOYIM THE
VERY PRINCIPLE OF GODHEAD AND THE SPIRIT, AND TO
PUT IN ITS PLACE ARITHMETICAL CALCULATIONS AND
MATERIAL NEEDS.

In order to give the goyim no time to think and take note,
their minds must be diverted towards industry and trade.
Thus, all the nations will be swallowed up in the pursuit of
gain and in the race for it will not take note of their common
foe. But again, in order that freedom may once for all
disintegrate and ruin the communities of the goyim, we must
put industry on a speculative basis: the result of this will be
that what is withdrawn from the land by industry will slip
through the hands and pass into speculation, that is, to our
classes.

The intensified struggle for superiority and shocks delivered
to economic life will create, nay, have already created,
disenchanted, cold and heartless communities. Such
communities will foster a strong aversion towards the higher
political and towards religion. Their only guide is gain, that is
Gold, which they will erect into a veritable cult, for the sake
of those material delights which it can give. Then will the
hour strike when, not for the sake of attaining the good, not
even to win wealth, but solely out of hatred towards the
privileged, the lower classes of the goyim will follow our lead
against our rivals for power, the intellectuals of the goyim.

PROTOCOL NO. 5

Creation of an intensified centralized of government.
Methods of seizing power by masonry. Causes of the
impossibility of agreement between States. The state of
"predestination" of the Jews. Gold - the engine of the
machinery of States. Significance of personal initiative. The

Super-Government.

What form of administrative rule can be given to
communities in which corruption has penetrated
everywhere, communities where riches are attained only by
the clever surprise tactics of semi-swindling tricks; where
looseness reigns: where morality is maintained by penal
measures and harsh laws but not by voluntary accepted
principles: where the feelings towards faith and country are
obliterated by cosmopolitan convictions? What form of rule
is to be given to these communities if not that despotism
which I shall describe to you later? We shall create an
intensified centralisation of government in order to grip in
our hands all the forces of the community. We shall regulate
mechanically all the actions of the political life of our
subjects by new laws. These laws will withdraw one by one
all the indulgences and liberties which have been permitted
by the goyim, and our kingdom will be distinguished by a
despotism of such magnificent proportions as to be at any
moment and in every place in a position to wipe out any
goyim who oppose us by deed or word.

We shall be told that such a despotism as I speak of is not
consistent with the progress of these days, but I will prove
to you that it is.

In the times when the peoples looked upon kings on their
thrones as on a pure manifestation of the will of God, they
submitted without a murmur to the despotic power of kings:
but from the day when we insinuated into their minds the
conception of their own rights they began to regard the
occupants of thrones as mere ordinary mortals. The holy
unction of the Lord's Anointed has fallen from the heads of
kings in the eyes of the people, and when we also robbed
them of their faith in God the might of power was flung upon
the streets into the place of public proprietorship and was
seized by us.

Moreover, the art of directing masses and individuals by
means of cleverly manipulated theory and verbiage, by
regulations of life in common and all sorts of other quirks, in
all which the goyim understand nothing, belongs likewise to
the specialists of our administrative brain. Reared on
analysis, observation, on delicacies of fine calculation, in this
species of skill we have no rivals, any more than we have
either in the drawing up of plans of political actions and
solidarity. In this respect the Jesuits alone might have
compared with us, but we have contrived to discredit them in

the eyes of the unthinking mob as an overt organisation,
while we ourselves all the while have kept our secret
organisation in the shade. However, it is probably all the
same to the world who is its sovereign lord, whether the
head of Catholicism or our despot of the blood of Zion! But to
us, the Chosen People, it is very far from being a matter of
indifference.

FOR A TIME PERHAPS WE MIGHT BE SUCCESSFULLY DEALT
WITH BY A COALITION OF THE GOYIM OF ALL THE WORLD:
but from this danger we are secured by the discord existing
among them whose roots are so deeply seated that they can
never now be plucked up. We have set one against another
the personal and national reckonings of the goyim, religious
and race hatreds, which we have fostered into a huge growth
in the course of the past twenty centuries. This is the reason
why there is not one State which would anywhere receive
support if it were to raise its arm, for every one of them
must bear in mind that any agreement against us would be
unprofitable to itself. We are too strong - there is no evading
our power. THE NATIONS CANNOT COME TO EVEN AN
INCONSIDERABLE PRIVATE AGREEMENT WITHOUT OUR
SECRETLY HAVING A HAND IN IT.

PER ME REGES REGNANT. "It is through Me that Kings reign."
And it was said by the prophets that we were chosen by God
Himself to rule over the whole earth. God has endowed us
with genius that we may be equal to our task. Were genius in
the opposite camp it would still struggle against us, but even
so a newcomer is no match for the old established settler:
the struggle would be merciless between us, such a fight as
the world has never yet seen. Aye, and the genius on their
side would have arrived too late. All the wheels of the
machinery of all States go by the force of the engine, which
is in our hands, and that engine of the machinery of States is
- Gold. The science of political economy invented by our
learned elders has for long past been giving royal prestige to
capital.

Capital, if it is to co-operate untrammelled, must be free to
establish a monopoly of industry and trade: this is already
being put in execution by an unseen hand in all quarters of
the world. This freedom will give political force to those
engaged in industry, and that will help to oppress the
people. Nowadays it is more important to disarm the peoples
than to lead them into war: more important to use for our
advantage the passions which have burst into flames than to

quench their fire: more important to catch up and interpret
the ideas of others to suit ourselves than to eradicate them.
THE PRINCIPAL OBJECT OF OUR DIRECTORATE CONSISTS IN
THIS: TO DEBILITATE THE PUBLIC MIND BY CRITICISM TO
LEAD IT AWAY FROM SERIOUS REFLECTIONS CALCULATED
TO AROUSE RESISTANCE TO DISTRACT THE FORCES OF THE
MIND TOWARDS A SHAM FIGHT OF EMPTY ELOQUENCE.

In all ages the peoples of the world, equally with individuals,
have accepted words for deeds, for THEY ARE CONTENT
WITH A SHOW and rarely pause to note, in the public arena,
whether promises are followed by performance. Therefore
we shall establish show institutions which will give eloquent
proof of their benefit to progress.

We shall assume to ourselves the liberal physiognomy of all
parties, of all directions, and we shall give that physiognomy
a voice IN ORATORS WHO WILL SPEAK SO MUCH THAT THEY
WILL EXHAUST THE PATIENCE OF THEIR HEARERS AND
PRODUCE AN ABHORRENCE OF ORATORY.

IN ORDER TO PUT PUBLIC OPINION INTO OUR HANDS WE
MUST BRING IT INTO A STATE OF BEWILDERMENT BY
GIVING EXPRESSION FROM ALL SIDES TO SO MANY
CONTRADICTORY OPINIONS AND FOR SUCH LENGTH OF
TIME AS WILL SUFFICE TO MAKE THE GOYIM LOSE THEIR
HEADS IN THE LABYRINTH AND COME TO SEE THAT THE
BEST THING IS TO HAVE NO OPINION OF ANY KIND IN
MATTERS POLITICAL, which it is not given to the public to
understand, because they are understood only by him who
guides the public. This is the first secret.

The second secret requisite for the success of our
government is comprised in the following. To multiply to
such an extent national failings, habits, passions, conditions
of civil life, that it will be impossible for anyone to know
where he is in the resulting chaos, so that the people in
consequence will fail to understand one another. This
measure will also serve us in another way, namely, to sow
discord in all parties, to dislocate all collective forces which
are still unwilling to submit to us, and to discourage any kind
of personal initiative which might in any degree hinder our
affair. THERE IS NO- THING MORE DANGEROUS THAN
PERSONAL INITIATIVE; if it has genius behind it, such
initiative can do more than can be done by millions of people
among whom we have sown discord. We must so direct the
education of the goyim communities that whenever they
come upon a matter requiring initiative they may drop their

hands in despairing impotence. The strain which results from
freedom of action saps the forces when it meets with the
freedom of another. From this collision arise grave moral
shocks, disenchantments, failures. BY ALL THESE MEANS WE
SHALL SO WEAR DOWN THE GOYIM THAT THEY WILL BE
COMPELLED TO OFFER US INTERNATIONAL POWER A
NATURE THAT BY ITS POSITION WILL ENABLE US WITHOUT
ANY VIOLENCE GRADUALLY TO ABSORB ALL THE STATE
FORCES OF THE WORLD AND TO FORM A SUPER-
GOVERNMENT. In place of the rulers of to-day we shall set
up a bogey which will be called the Super-Government
Administration. Its hands will reach out in all directions like
nippers and its organisation will be of such colossal
dimensions that it cannot fail to subdue all the nations of the
world.

PROTOCOL NO. 6

Monopolities; upon them depend the fortunes of the goyim.
Taking of the land out of hands of the aristocracy. Trade,
Industry and Speculation. Luxury. Rise of wages and
increase of price in the articles of primary necessity.
Anarchism and drunkeness. Secret meaning of the of the
propaganda of economic theories.

We shall soon begin to establish huge monopolies, reservoirs
of colossal riches, upon which even large fortunes of the
goyim will depend to such an extent that they will go to the
bottom together with the credit of the States on the day
after the political smash....

You gentlemen here present who are economists, just strike
an estimate of the significance of this combination !

In every possible way we must develop the significance of
our Super-Government by representing it as the Protector
and Benefactor of all those who voluntarily submit to us.

The aristocracy of the goyim as a political force, is dead - we
need not take it into account; but as landed proprietors they
can still be harmful to us from the fact that they are self-

sufficing in the resources upon which they live. It is essential
therefore for us at whatever cost to deprive them of their
land. This object will be best attained by increasing the
burdens upon landed property - in loading lands with debts.
These measures will check land-holding and keep it in a
state of humble and unconditional submission.

The aristocrats of the goyim, being hereditarily incapable of
contenting themselves with little, will rapidly burn up and
fizzle out.

At the same time we must intensively patronise trade and
industry, but, first and foremost, speculation, the part played
by which is to provide a counterpoise to industry: the
absence of speculative industry will multiply capital in
private hands and will serve to restore agriculture by freeing
the land from indebtedness to the land banks. What we want
is that industry should drain off from the land both labour
and capital and by means of speculation transfer into our
hands all the money of the world, and thereby throw all the
goyim into the ranks of the proletariat. Then the goyim will
bow down before us, if for no other reason but to get the
right to exist.

To complete the ruin of the industry of the goyim we shall
bring to the assistance of speculation the luxury which we
have developed among the goyim, that greedy demand for
luxury which is swallowing up everything. WE SHALL RAISE
THE RATE OF WAGES, HOWEVER, WILL NOT BRING ANY
ADVANTAGE TO THE WORKERS, FOR, AT THE SAME TIME, WE
SHALL PRODUCE A RISE IN PRICES OF THE FIRST
NECESSARIES OF LIFE, ALLEGING THAT IT ARISES FROM THE
DECLINE OF AGRICULTURE AND CATTLE-BREEDING: WE
SHALL FURTHER UNDERMINE ARTFULLY AND DEEPLY
SOURCES OF PRODUCTION, BY ACCUSTOMING THE
WORKERS TO ANARCHY AND TO DRUNKENNESS AND SIDE
BY SIDE THEREWITH TAKING ALL MEASURE TO EXTIRPATE
FROM THE FACE OF THE EARTH ALL THE EDUCATED FORCES
OF THE GOYIM.

IN ORDER THAT THE TRUE MEANING OF THINGS MAY NOT
STRIKE THE GOYIM BEFORE THE PROPER TIME WE SHALL
MASK IT UNDER AN ALLEGED ARDENT DRIVE TO SERVE THE
WORKING CLASSES AND THE GREAT PRINCIPLES OF
POLITICAL ECONOMY ABOUT WHICH OUR ECONOMIC
THEORIES ARE CARRYING ON AN ENERGETIC PROPAGANDA.

PROTOCOL NO. 7

Object of the intensification of armaments. Ferments,
discords and hostility all over the world. Checking the
opposition of the goyim by wars and by a universal war.
Secrecy means success in the political. The Press and public
opinion. The guns of America, China and Japan.

The intensification of armaments, the increase of police
forces - are all essential for the completion of the
aforementioned plans. What we have to get at is that there
should be in all the States of the world, besides ourselves,
only the masses of the proletariat, a few millionaires devoted
to our interests, police and soldiers.

Throughout all Europe, and by means of relations with
Europe, in other continents also, we must create ferments,
discords and hostility. Therein we gain a double advantage.
In the first place we keep in check all countries, for they well
know that we have the power whenever we like to create
disorders or to restore order. All these countries are
accustomed to see in us an indispensable force of coercion.
In the second place, by our intrigues we shall tangle up all
the threads which we have stretched into the cabinets of all
States by means of politics, by economic treaties, or loan
obligations. In order to succeed in this we must use great
cunning and penetration during negotiations and
agreements, but, as regards what is called the "official
language," we shall keep to the opposite tactics and assume
the mask of honesty and compliancy. In this way the peoples
and governments of the goyim, whom we have taught to
look only at the outside of whatever we present to their
notice, will still continue to accept us as the benefactors and
saviours of the human race.

We must be in a position to respond to every act of
opposition by war with the neighbours of that country which
dares to oppose us: but if these neighbours should also
venture to stand collectively together against us, then we
must offer resistance by a universal war.

The principal factor of success in the political is the secrecy
of its undertakings: the word should not agree with the
deeds of the diplomat.

We must compel the governments of the goyim to take
action in the direction favoured by our widely conceived
plan, already approaching the desired consummation, by
what we shall represent as public opinion, secretly prompted
by us through the means of that so-called "Great Power" —
THE PRESS, WHICH, WITH A FEW EXCEPTIONS THAT MAY BE
DISREGARDED, IS ALREADY ENTIRELY IN OUR HANDS.

In a word, to sum up our system of keeping the governments
of the goyim in Europe in check, we shall show our strength
to one of them by terrorist attempts and to all, if we allow
the possibility of a general rising against us, we shall
respond with the guns of America or China or Japan.

PROTOCOL NO. 8

Ambiguous employment of juridical right. Assistants of the
Masonic directorate. Special school and super-educational
training. Economists and millionaires. To whom to entrust
responsible post in the government.

We must arm ourselves with all the weapons which our
opponents might employ against us. We must search out in
the very finest shades of expression and the knotty points of
the lexicon of law justification for those cases where we
shall have to pronounce judgments that might appear
abnormally audacious and unjust, for it is important that
these resolutions should be set forth in expressions that
shall seem to be the most exalted moral principles cast into
legal form. Our directorate must surround itself with all
these forces of civilisation among which it will have to work.
It will surround itself with publicists, practical jurists,
administrators, diplomats and, finally, with persons prepared
by a special super-educational training IN OUR SPECIAL
SCHOOLS. These persons will have cognisance of all the

secrets of the social structure, they will know all the
languages that can be made up by political alphabets and
words; they will be made acquainted with the whole
underside of human nature, with all its sensitive chords on
which they will have to play. These chords are the cast of
mind of the goyim, their tendencies, shortcomings, vices and
qualities, the particularities of classes and conditions.
Needless to say that the talented assistants of authority, of
whom I speak, will be taken not from among the goyim, who
are accustomed to perform their administrative work without
giving themselves the trouble to think what its aim is, and
never consider what it is needed for. The administrators of
the goyim sign papers without reading them, and they serve
either for mercenary reasons or from ambition.

We shall surround our government with a whole world of
economists. That is the reason why economic sciences form
the principal subject of the teaching given to the Jews.
Around us again will be a whole constellation of bankers,
industrialists, capitalists and - THE MAIN THING -
MILLIONAIRES, BECAUSE IN SUBSTANCE EVERYTHING WILL
BE SETTLED BY THE QUESTION OF FIGURES. For a time, until
there will no longer be any risk in entrusting responsible
posts in our States to our brother-Jews we shall put them in
the hands of persons whose past and reputation are such
that between them and the people lies an abyss, persons
who, in case of disobedience to our instructions, must face
criminal charges or disappear — this in order to make them
defend our interest to their last gasp.

PROTOCOL NO. 9

Application of masonic principles in the matter of educating
the peoples. Masonic watchword. Meaning of Anti-Semitism.
Dictatorship of masonry. Terror. Who are the servants of
masonry. Meaning of the "clear-sighted" and the "blind"
forces of the "goyim" states. Communion between authority
and mob. License of liberalism. Seizure of education and
training. False theories. Interpretation of laws. The
"undergrounds" (metropolitains).

In applying our principles let attention be paid to the
character of the people in whose country you live and act; a
general, identical application of them, until such time as the
people shall have been re-educated to our pattern, cannot
have success. But by approaching their application
cautiously you will see that not a decade will pass before the
most stubborn character will change and we shall add a new
people to the ranks of those already subdued by us.

The words of the liberal, which are in effect the words of our
masonic watchword, namely, "Liberty, Equality, Fraternity,"
will, when we come into our kingdom, be changed by us into
words no longer of a watchword, but only an expression of
idealism, namely, into: "The right of liberty, the duty of
equality, the ideal of brotherhood." That is how we shall put
it, and so we shall catch the bull by the horns... DE FACTO we
have already wiped out every kind of rule except our own,
although DE JURE there still remain a good many of them.
Nowadays, if any States raise a protest against us it is only
PRO FORMA at our discretion and by our direction, for THEIR
ANTI-SEMITISM IS INDISPENSABLE TO US FOR THE
MANAGEMENT OF OUR LESSER BRETHREN. I will not enter
into further explanations, for this matter has formed the
subject of repeated discussions amongst us.

For us there are no checks to limit the range of our activity.
Our Super-Government subsists in extra-legal conditions
which are described in the accepted terminology by the
energetic and forcible word - Dictatorship. I am in a position
to tell you with a clear conscience that at the proper time
we, the law-givers shall execute judgment and sentence, we
shall slay and we shall spare, we, as head of all our troops,
are mounted on the steed of the leader. We rule by force of
will, because in our hands are the fragments of a once
powerful party, now vanquished by us. AND THE WEAPONS
IN OUR HANDS ARE LIMITLESS AMBITIONS, BURNING
GREEDINESS, MERCILESS VENGEANCE, HATREDS AND
MALICE.

IT IS FROM US THAT ALL-ENGULFING TERROR PROCEEDS.
WE HAVE IN OUR SERVICE PERSONS OF ALL OPINIONS, OF
ALL DOCTRINES, RESTORATING MONARCHISTS,
DEMAGOGUES, SOCIALISTS, COMMUNISTS, AND UTOPIAN
DREAMERS OF EVERY KIND. We have harnessed them all to
the task: EACH ONE OF THEM ON HIS OWN ACCOUNT IS
BORING AWAY AT THE LAST REMNANTS OF AUTHORITY, IS
STRIVING TO OVERTHROW ALL ESTABLISHED FORM OF

ORDER. By these acts all States are in torture; they exhort to
tranquillity, are ready to sacrifice everything for peace: but
we will not give them peace until they openly acknowledge
our international Super-Government, and with
submissiveness.

The people have raised a howl about the necessity of settling
the question of Socialism by way of an international
agreement. DIVISION INTO FRACTIONAL PARTIES HAS
GIVEN THEM INTO OUR HANDS, FOR, IN ORDER TO CARRY
ON A CONTESTED STRUGGLE ONE MUST HAVE MONEY, AND
THE MONEY IS ALL IN OUR HANDS.

We might have reason to apprehend a union between the
"clearsighted" force of the goy kings on their thrones and
the "blind" force of the goy mobs, but we have taken all the
needful measure against any such possibility: between the
one and the other force we have erected a bulwark in the
shape of a mutual terror between them. In this way the blind
force of the people remains our support and we, and we
only, shall provide them with a leader and, of course, direct
them along the road that leads to our goal.

In order that the hand of the blind mob may not free itself
from our guiding hand, we must every now and then enter
into close communion with it, if not actually in person, at any
rate through some of the most trusty of our brethren. When
we are acknowledged as the only authority we shall discuss
with the people personally on the market places, and we
shall instruct them on questions of the political in such wise
as may turn them in the direction that suits us.

Who is going to verify what is taught in the village schools?
But what an envoy of the government or a king on his throne
himself may say cannot but become immediately known to
the whole State, for it will be spread abroad by the voice of
the people.

In order not to annihilate the institutions of the goyim before
it is time we have touched them with craft and delicacy, and
have taken hold of the ends of the springs which move their
mechanism. These springs lay in a strict but just sense of
order; we have replaced them by the chaotic license of
liberalism. We have got our hands into the administration of
the law into the conduct of elections, into the press into
liberty of the person, BUT PRINCIPALLY INTO EDUCATION
AND TRAINING AS BEING THE CORNER-STONES OF A FREE
EXISTENCE.

WE HAVE FOOLED, BEMUSED, AND CORRUPTED THE YOUTH
OF THE GOYIM BY REARING THEM IN PRINCIPLES AND
THEORIES WHICH ARE KNOWN TO US TO BE FALSE
ALTHOUGH IT IS BY US THAT THEY HAVE BEEN INCULCATED.

Above the existing laws without substantially altering them,
and by merely twisting them into contradictions of
interpretations, we have erected something grandiose in the
way of results. These results found expression first in the
fact that the INTERPRETATIONS MASKED THE LAWS:
afterwards they entirely hid them from the eyes of the
governments owing to the impossibility of making anything
out of the tangled web of legislation.

This is the origin of the theory of course of arbitration.

You may say the goyim will rise upon us, arms in hand if
they guess what is going on before the time comes; but in
the West we have against this a maneuver of such appalling
terror that the very stoutest hearts quail - the undergrounds,
metropolitains, those subterranean corridors which, before
the time comes, will be driven under all the capitals and from
whence those capitals will be blown into the air with all their
organisations and archives.

PROTOCOL NO. 10

The outside appearances in the political. The "genius" of
rascality. What is promised by a Masonic "coup d'etat"?
Universal suffrage. Self-importance. Leaders of Masonry.
Institutions and their functions. The poison of liberalism.
Constitution - a school of party discords. Era of republics.

Presidents - the puppets of Masonry. Responsibility of
Presidents. "Panama" Part played by chamber of deputies

and president. Masonry - the legislative force. New
republican constitution. Transition to masonic "despotism."
Moment for the proclamation of "The Lord of all the World."
Inoculation of diseases and other wiles of Masonry.

To-day I begin with repetition of what I said before, and I
BEG YOU TO BEAR IN MIND THAT GOVERNMENTS AND
PEOPLES ARE CONTENT IN THE POLITICAL WITH OUTSIDE
APPEARANCES. And how, indeed, are the goyim to perceive
the underlying meaning of things when their representatives
give the best of their energies to enjoying themselves? For
our policy it is of the greatest importance to take cognisance
of this detail; it will be of assistance to us when we come to
consider the division of authority, freedom of speech, of the
press, of religion (faith), of the law of association, of
equality before the law, of the inviolability of property, of the
dwelling, of taxation (the idea of concealed taxes), of the
reflex force of the laws. All these questions are such as
ought not to be touched upon directly and openly before the
people. In cases where it is indispensable to touch upon
them they must not be categorically named, it must merely
be declared without detailed exposition that the principles of
contemporary law are acknowledged by us. The reason of
keeping silence in this respect is that by not naming a
principle we leave ourselves freedom of action, to drop this
or that out of it without attracting notice; if they were all
categorically named they would all appear to have been
already given.

The mob cherishes a special affection and respect for the
geniuses of political power and accepts all their deeds of
violence with the admiring response: "rascally, well, yes, it is
rascally, but it's clever! ... a trick, if you like, but how
craftily played, how magnificently done, what impudent
audacity!" . . .

We count upon attracting all nations to the task of erecting
the new fundamental structure, the project for which has
been drawn up by us. This is why, before everything, it is
indispensable for us to arm ourselves and to store up in
ourselves that absolutely reckless audacity and irresistible
might of the spirit which in the person of our active workers
will break down all hindrances on our way.

WHEN WE HAVE ACCOMPLISHED OUR COUP D'ETAT WE
SHALL SAY THEN TO THE VARIOUS PEOPLES: EVERYTHING
HAS GONE TERRIBLY BADLY, ALL HAVE BEEN WORN OUT
WITH SUFFERINGS. WE ARE DESTROYING THE CAUSES OF
YOUR TORMENT - NATIONALITIES, FRONTIERS,
DIFFERENCES OF COINAGES. YOU ARE AT LIBERTY, OF
COURSE, TO PRONOUNCE SENTENCE UPON US, BUT CAN IT
POSSIBLY BE A JUST ONE IF IT IS CONFIRMED BY YOU

BEFORE YOU MAKE ANY TRIAL OF WHAT WE ARE OFFERING
YOU." . . . THEN WILL THE MOB EXALT US AND BEAR US UP
IN THEIR HANDS IN A UNANIMOUS TRIUMPH OF HOPES AND
EXPECTATIONS. VOTING, WHICH WE HAVE MADE THE
INSTRUMENT WHICH WILL SET US ON THE THRONE OF THE
WORLD BY TEACHING EVEN THE VERY SMALLEST UNITS OF
MEMBERS OF THE HUMAN RACE TO VOTE BY MEANS OF
MEETINGS AND AGREEMENTS BY GROUPS, WILL THEN HAVE
SERVED ITS PURPOSES AND WILL PLAY ITS PART THEN FOR
THE LAST TIME BY A UNANIMITY OF DESIRE TO MAKE CLOSE
ACQUAINTANCE WITH US BEFORE CONDEMNING US.

TO SECURE THIS WE MUST HAVE EVERYBODY VOTE
WITHOUT DISTINCTION OF CLASSES AND QUALIFICATIONS,
in order to establish an absolute majority, which cannot be
got from the educated propertied classes. In this way by
inculcating in all a sense of self-importance, we shall destroy
among the goyim the importance of the family and its
educational value and remove the possibility of individual
minds splitting off, for the mob, handled by us, will not let
them come to the front nor even give them a hearing; it is
accustomed to listen to us only who pay it for obedience and
attention. In this way we shall create a blind, mighty force
which will never be in a position to move in any direction
without the guidance of our agents set at its head by us as
leaders of the mob. The people will submit to this regime
because it will know that upon these leaders will depend its
earnings, gratifications and the receipt of all kinds of
benefits.

A scheme of government should come ready made from one
brain, because it will never be clinched firmly if it is allowed
to be split into fractional parts in the minds of many. It is
allowable, therefore, for us to have cognisance of the
scheme of action but not to discuss it lest we disturb its
artfulness, the interdependence of its component parts, the
practical force of the secret meaning of each clause. To
discuss an make alterations in a labour of this kind by means
of numerous votings is to impress upon it the stamp of all
ratiocinations and misunderstandings which have failed to
penetrate the depth and nexus of its plottings. We want our
schemes to be forcible and suitably concocted. Therefore WE
OUGHT NOT TO FLING THE WORK OF GENIUS OF OUR GUIDE
to the fangs of the mob or even of a select company.

These schemes will not turn existing institutions upside
down just yet. They will only affect changes in their economy

and consequently in the whole combined movement of their
progress, which will thus be directed along the paths laid
down in our schemes.

Under various names there exists in all countries
approximately one and the same thing. Representation,
Ministry, Senate, State Council, Legislative and Executive
Corps. I need not explain to you the mechanism of the
relation of these institutions to one another, because you are
aware of all that; only take note of the fact that each of the
above-named institutions corresponds to some important
function of the State, and I would beg you to remark that the
word "important" I apply not to the institution but to the
function, consequently it is not the institutions which are
important but their functions. These institutions have divided
up among themselves all the functions of government -
administrative, legislative, executive, wherefore they have
come to operate as do the organs in the human body. If we
injure one part in the machinery of State, the State falls sick,
like a human body, and will die.

When we introduced into the State organism the poison of
Liberalism its whole political complexion underwent a
change. States have been seized with a mortal illness-blood-
poisoning. All that remains is to await the end of their death
agony.

Liberalism produced Constitutional States, which took the
place of what was the only safeguard of the goyim, namely,
Despotism; and a CONSTITUTION, AS YOU WELL KNOW, IS
NOTHING ELSE BUT A SCHOOL OF DISCORDS,
misunderstandings, quarrels, disagreements, fruitless party
agitations, party whims - in a word, a school of everything
that serves to destroy the personality of State activity. THE
TRIBUNE OF THE "TALKERIES" HAS, NO LESS EFFECTIVELY
THAN THE PRESS, CONDEMNED THE RULERS TO INACTIVITY
AND IMPOTENCE, and thereby rendered them useless and
superfluous, for which reason indeed they have been in
many countries deposed. THEN IT WAS THAT THE ERA OF
REPUBLICS BECAME POSSIBLE OF REALISATION; AND THEN
IT WAS THAT WE REPLACED THE RULER BY A CARICATURE
OF A GOVERNMENT - BY A PRESIDENT, TAKEN FROM THE
MOB, FROM THE MIDST OF OUR PUPPET CREATURES, OUR
SLAVES. This was the foundation of the mine which we have
laid under the goy people, I should rather say, under the goy
peoples.

In the near future we shall establish the responsibility of
presidents.

By that time we shall be in a position to disregard forms in
carrying through matters for which our personal puppet will
be responsible. What do we care if the ranks of those
striving for power should be thinned, if there should arise a
deadlock from the impossibility of finding presidents, a
deadlock which will finally disorganize the country?

In order that our scheme may produce this result we shall
arrange elections in favour of such presidents as have in
their past some dark, undiscovered stain, some "Panama" or
other - then they will be trustworthy agents for the
accomplishment of our plans out of fear of revelations and
from the natural desire of everyone who has attained power,
namely, the retention of privileges, advantages and honour
connected with the office of president. The chamber of
deputies will provide cover for, will protect, will elect the
president, but we shall take from it the right to propose new,
or make changes in existing laws, for this right will be given
by us to the responsible president, a puppet in our hands.
Naturally, the authority of the president will then become a
target for every possible form of attack, but we shall provide
him with a means of self-defence in the right of an appeal to
the people, for the decision of the people over the heads of
their representitives, that is to say, an appeal to that same
blind slave of ours - the majority of the mob. Independently
of this we shall invest the president with the right of
declaring a state of war. We shall justify this last right on the
ground that the president as chief of the whole army of the
country must have it at his disposal, in case of need for the
defence of the new republican constitution, the right to
defend which will belong to him as the responsible
representative of this constitution.

It is easy to understand that in these conditions the key of
the shrine will lie in our hands, and no one outside of
ourselves will any longer direct the force of legislation.

Besides this we shall, with the introduction of the new
republican constitution, take from the Chamber the right of
interpellation on government measures, on the pretext of
preserving political secrecy, and, further, we shall by the
new constitution reduce the number of representatives to a
minimum, thereby proportionately reducing political
passions and the passion for politics. If, however, they
should, which is hardly to be expected, burst into flame,

even in this minimum, we shall nullify them by a stirring
appeal and a reference to the majority of the whole people....
Upon the president will depend the appointment of
presidents and vice-presidents of the Chamber and the
Senate. Instead of constant sessions of Parliament we shall
reduce their sittings to a few months. Moreover, the
president, as chief of the executive power, will have the right
to summon and dissolve Parliament, and, in the latter case,
to prolong the time for the appointment of a new
parliamentary assembly. But in order that the consequences
of all these acts which in substance are illegal, should not,
prematurely for our plans, fall upon the responsibility
established by us of the president, WE SHALL INSTIGATE
MINISTERS AND OTHER OFFICIALS OF THE HIGHER
ADMINISTRATION ABOUT THE PRESIDENT TO EVADE HIS
DISPOSITIONS BY TAKING MEASURES OF THEIR OWN, for
doing which they will be made the scapegoats in his place....
This part we especially recommend to be given to be played
by the Senate, the Council of State, or the Council of
Ministers, but not to an individual official The president will,
at our discretion, interpret the sense of such of the existing
laws as admit of various interpretation; he will further annul
them when we indicate to him the necessity to do so, besides
this, he will have the right to propose temporary laws, and
even new departures in the government constitutional
working, the pretext both for the one and other being the
requirements for the supreme welfare of the State.

By such measures we shall obtain the power of destroying
little by little, step by step, all that at the outset when we
enter on our rights, we are compelled to introduce into the
constitutions of States to prepare for the transition to an
imperceptible abolition of every kind of constitution, and
then the time is come to turn every form of government into
OUR DESPOTISM.

The recognition of our despot may also come before the
destruction of the constitution; the moment for this
recognition will come when the peoples, utterly wearied by
the irregularities and incompetence - a matter which we
shall arrange for - of their rulers, will clamour: " Away with
them and give us one king over all the earth who will unite
us and annihilate the causes of discords - frontiers,
nationalities, religions, State debts - who will give us peace
and quiet, which we cannot find under our rulers and
representatives."

But you yourselves perfectly well know that TO PRODUCE
THE POSSIBILITY OF THE EXPRESSION OF SUCH WISHES BY
ALL THE NATIONS IT IS INDISSPENSABLE TO TROUBLE IN
ALL COUNTRIES THE PEOPLE'S RELATIONS WITH THEIR
GOVERNMENTS SO AS TO UTTERLY EXHAUST HUMANITY
WITH DISSENSION, HATRED, STRUGGLE, ENVY AND EVEN BY
THE USE OF TORTURE, BY STARVATION, BY THE
*INOCULATION OF DISEASES*, BY WANT, SO THAT THE
GOYIM SEE NO OTHER ISSUE THAN TO TAKE REFUGE IN OUR
COMPLETE SOVEREIGNTY IN MONEY AND IN ALL ELSE.

But if we give the nations of the world a breathing space the
moment we long for is hardly likely ever to arrive.

PROTOCOL NO. 11

Programme of the new constitution. Certain details of the
proposed revolution. The goyim - a pack of sheep. Secret
masonry and its "show" lodges.

The State Council has been, as it were, the emphatic
expression of the authority of the ruler: it will be, as the
"show" part of the Legislative Corps, what may be called the
editorial committee of the laws and decrees of the ruler.

This, then, is the programme of the new constitution. We
shall make Law, Right and Justice (1) in the guise of
proposals to the Legislative Corps, (2) by decrees of the
president under the guise of general regulations, of orders of
the Senate and of resolutions of the State Council in the
guise of ministerial orders, (3) and in case a suitable
occasion should arise-in the form of a revolution in the State.

Having established approximately the "modus agendi" we
will occupy ourselves with details of those combinations by
which we have still to complete the revolution in the course
of the machinery of State in the direction already indicated.
By these combinations I mean the freedom of the Press, the
right of association, freedom of conscience, the voting

principle and many another that must disappear for ever
from the memory of man or undergo a radical alteration the
day after the promulgation of the new constitution. It is only
at that moment that we shall be able at once to announce all
our orders for afterwards, every noticeable alteration will be
dangerous for the following reasons: if this alteration be
brought in with harsh severity and in a sense of severity and
limitations, it may lead to a feeling of despair caused by fear
of new alterations in the same direction; if, on the other
hand, it be brought in in a sense of further indulgences it will
be said that we have recognised our own wrongdoing and
this will destroy the prestige of the infallibility of our
authority, or else it will be said that we have become
alarmed and are compelled to show a yielding disposition for
which we shall get no thanks because it will be supposed to
be compulsory.... Both the one and the other are injurious to
the prestige of the new constitution. What we want is that
from the first moment of its promulgation, while the peoples
of the world are still stunned by the accomplished fact of the
revolution, still in a condition of terror and uncertainty, they
should recognise once for all that we are so strong, so
inexpugnable, so superabundantly filled with power that in
no case shall we take any account of them, and so far from
paying any attention to their opinions or wishes we are
ready and able to crush with irresistible power all expression
or manifestation thereof at every moment and in every
place, that we have seized at once everything we wanted
and shall in no case divide our power with them.... Then in
fear and trembling they will close their eyes to everything,
and be content to await what will be the end of it all.

The goyim are a flock of sheep, and we are their wolves. And
you know what happens when the wolves get hold of the
flock? . . .

There is another reason also why they will close their eyes:
for we shall keep promising them to give back all the
liberties we have taken away as soon as we have quelled the
enemies of peace and tamed all parties....

It is not worth while to say anything about how long a time
they will be kept waiting for this return of their liberties....

For what purpose then have we invented this whole policy
and insinuated it into the minds of the goys without giving
them any chance to examine its underlying meaning? For
what, indeed, if not in order to obtain in a roundabout way
what is for our scattered tribe unattainable by the direct

road? It Is this which has served as the basis for our
organisation of secret masonry which is not known to, and
aims which are not even so much as suspected by, these
GOY cattle, attracted by us into the "show" army of Masonic
lodges in order to throw dust in the eyes of their fellows.

God has granted to us, His Chosen People, the gift of the
dispersion, and in this which appears in all eyes to be our
weakness, has come forth all our strength, which has now
brought us to the threshold of sovereignty over all the world.

There now remains not much more for us to build up upon
the foundation we have laid.

PROTOCOL NO. 12

Masonic interpretation of the word "freedom." Future of the

press in the masonic kingdom. Control of the press.
Correspondence agencies. What is progress as understood
by masonry? More about the press. Masonic solidarity in the
press of to-day. The arousing of "public" demands in the
provinces. Infallibility of the new regime.

The word "freedom," which can be interpreted in various
ways, is defined by us as follows: -

Freedom is the right to do that which the law allows. This
interpretation of the word will at the proper time be of
service to us because all freedom will thus be in our hands,
since the laws will abolish or create only that which is
desirable for us according to the aforesaid programme.

We shall deal with the press in the following way: What is
the part played by the press to-day? It serves to excite and
inflame those passions which are needed for our purpose or
else it serves selfish ends of parties. It is often vapid, unjust,
mendacious, and the majority of the public have not the
slightest idea what ends the press really serves. We shall
saddle and bridle it with a tight curb: we shall do the same
also with all productions of the printing press, for where

would be the sense of getting rid of the attacks of the press
if we remain targets for pamphlets and books? The produce
of publicity, which nowadays is a source of heavy expense
owing to the necessity of censoring it, will be turned by us
into a very lucrative source of income to our State: we shall
lay on it a special stamp tax and require deposits of caution-
money before permitting the establishment of any organ of
the press or of printing offices; these will then have to
guarantee our government against any kind of attack on the
part of the press. For any attempt to attack us, if such still be
possible, we shall inflict fines without mercy. Such measures
as stamp tax, deposit of caution-money and fines secured by
these deposits, will bring in a huge income to the
government. It is true that party organs might not spare
money for the sake of publicity, but these we shall shut up at
the second attack upon us. No one shall with impunity lay a
finger on the aureole of our government infallibility. The
pretext for stopping any publication will be the alleged plea
that it is agitating the public mind without occasion or
justification. I BEG YOU TO NOTE THAT AMONG THOSE
MAKING ATTACKS UPON US WILL ALSO BE ORGANS
ESTABLISHED BY US, BUT THEY WILL ATTACK EXCLUSIVELY
POINTS THAT WE HAVE PRE-DETERMINED TO ALTER.

NOT A SINGLE ANNOUNCEMENT WILL REACH THE PUBLIC
WITHOUT OUR CONTROL. Even now this is already being
attained by us inasmuch as all news items are received by a
few agencies, in whose offices they are focused from all
parts of the world. These agencies will then be already
entirely ours and will give publicity only to what we dictate
to them.

If already now we have contrived to possess ourselves of the
minds of the goy communities to such an extent that they all
come near looking upon the events of the world through the
coloured glasses of those spectacles we are setting astride
their noses: if already now there is not a single State where
there exist for us any barriers to admittance into what goy
stupidity calls State secrets: what will our position be then,
when we shall be acknowledged supreme lords of the world
in the person of our king of all the world....

Let us turn again to the FUTURE OF THE PRINTING PRESS.
Every one desirous of being a publisher, librarian, or printer,
will be obliged to provide himself with the diploma instituted
therefor, which, in case of any fault, will be immediately
impounded. With such measures THE INSTRUMENT OF

THOUGHT WILL BECOME AN EDUCATIVE MEANS IN THE
HANDS OF OUR GOVERNMENT, WHICH WILL NO LONGER
ALLOW THE MASS OF THE NATION TO BE LED ASTRAY IN BY-
WAYS AND FANTASIES ABOUT THE BLESSINGS OF
PROGRESS. Is there any one of us who does not know that
these phantom blessings are the direct roads to foolish
imaginings which give birth to anarchical relations of men
among themselves and towards authority, because progress,
or rather the idea of progress, has introduced the conception
of every kind of emancipation, but has failed to establish its
limits.... All the so-called liberals are anarchists, if not in
fact, at any rate in thought. Every one of them is hunting
after phantoms of freedom, and falling exclusively into
license, that is, into the anarchy of protest for the sake of
protest....

We turn to the periodical press. We shall impose on it, as on
all printed matter, stamp taxes per sheet and deposits of
caution-money, and books of less than 30 sheets will pay
double. We shall reckon them as pamphlets in order, on the
one hand, to reduce the number of magazines, which are the
worst form of printed poison, and, on the other, in order that
this measure may force writers into such lengthy
productions that they will be little read, especially as they
will be costly. At the same time what we shall publish
ourselves to influence mental development in the direction
laid down for our profit will be cheap and will be read
voraciously. The tax will bring vapid literary ambitions within
bounds and the liability to penalties will make literary men
dependent upon us. And if there should be any found who
are desirous of writing against us, they will not find any
person eager to print their productions. Before accepting any
production for publication in print the publisher or printer
will have to apply to the authorities for permission to do so.
Thus we shall know beforehand of all tricks preparing
against us and shall nullify them by getting ahead with
explanations on the subject treated of.

Literature and journalism are two of the most important
educative forces, and therefore our government will become
proprietor of the majority of the journals. This will neutralise
the injurious influence of the privately owned press and will
put us in possession of a tremendous influence upon the
public mind... If we give permits for ten journals, we shall
ourselves found thirty, and so on in the same proportion.
This, however, must in nowise be suspected by the public.
For which reason all journals published by us will be of the

most opposite, in appearance, tendencies and opinions,
thereby creating confidence in us and bringing over to us our
quite unsuspicious opponents, who will thus fall into our trap
and be rendered harmless.

In the front rank will stand organs of an official character.
They will always stand guard over our interests, and
therefore their influence will be comparatively insignificant.

In the second rank will be the semi-official organs, whose
part it will be to attract the tepid and indifferent.

In the third rank we shall set up our own, to all appearance,
opposition, which, in at least one of its organs will present
what looks like the very antipodes to us. Our real opponents
at heart will accept this simulated opposition as their own
and will show us their cards.

All our newspapers will be of all possible complexions -
aristocratic, republican, revolutionary, even anarchical - for
so long, of course, as the constitution exists.... Like the
Indian idol Vishnu they will have a hundred hands and every
one of them will have a finger on any one of the public
opinions as required. When a pulse quickens these hands will
lead opinion in the direction of our aims, for an excited
patient loses all power of judgment and easily yields to
suggestion. Those fools who will think they are repeating the
opinion of a newspaper of their own camp will be repeating
our opinion or any opinion that seems desirable for us. In
the vain belief that they are following the organ of their
party they will in fact follow the flag which we hang out for
them.

In order to direct our newspaper militia in this sense we
must take especial and minute care in organising this
matter. Under the title of central department of the press we
shall institute literary gatherings at which our agents will
without attracting attention issue the orders and
watchwords of the day. By discussing and controverting, but
always superficially without touching the essence of the
matter, our organs will carry on a sham fight fusillade with
the official newspapers solely for the purpose of giving
occasion for us to express ourselves more fully than could
well be done from the outset in official announcements,
whenever, of course, that is to our advantage.

THESE ATTACKS UPON US WILL ALSO SERVE ANOTHER
PURPOSE, NAMELY, THAT OUR SUBJECTS WILL BE

CONVINCED OF THE EXISTENCE OF FULL FREEDOM OF
SPEECH AND SO GIVE OUR AGENTS AN OCCASION TO
AFFIRM THAT ALL ORGANS WHICH OPPOSE US ARE EMPTY
BABBLERS, since they are incapable of finding any
substantial objections to our orders.

Methods of organisation like these, imperceptible to the
public eye but absolutely true, are the best calculated to
succeed in bringing the attention and the confidence of the
public to the side of our government. Thanks to such
methods we shall be in a position as from time to time may
be required, to excite or to tranquillise the public mind on
political questions, to persuade or to confuse, printing now
truth, now lies, facts or their contradictions, according as
they may be well or ill received, always very cautiously
feeling our ground before stepping upon it.... WE SHALL
HAVE A SURE TRIUMPH OVER OUR OPPONENTS SINCE THEY
WILL NOT HAVE AT THEIR DISPOSITION ORGANS OF THE
PRESS IN WHICH THEY CAN GIVE FULL AND FINAL
EXPRESSION TO THEIR VIEWS owing to the aforesaid
methods of dealing with the press. We shall not even need to
refute them except very superficially.

Trial shots like these, fired by us in the third rank of our
press, in case of need, will be energetically refuted by us in
our semi-official organs.

Even nowadays, already, to take only the French press, there
are forms which reveal masonic solidarity in acting on the
watchword: all organs of the press are bound together by
professional secrecy; like the augurs of old, not one of their
numbers will give away the secret of his sources of
information unless it be resolved to make announcement to
them. Not one journalist will venture to betray this secret,
for not one of them is ever admitted to practise literature
unless his whole past has some disgraceful sore or other. . .
These sores would be immediately revealed. So long as they
remain the secret of a few the prestige of the journalist
attracts the majority of the country - the mob follows after
him with enthusiasm.

Our calculations are especially extended to the provinces. It
is indispensable for us to inflame there those hopes and
impulses with which we could at any moment fall upon the
capital, and we shall represent to the capitals that these
expressions are the independent hopes and impulses of the
provinces. Naturally, the source of them will be always one
and the same - ours. WHAT WE NEED IS THAT, UNTIL SUCH

TIME AS WE ARE IN THE PLENITUDE OF POWER, THE
CAPITALS SHOULD FIND THEMSELVES STIFLED BY THE
PROVINCIAL OPINION OF THE NATION, i.e., OF A MAJORITY
ARRANGED BY OUR AGENTUR. What we need is that at the
psychological moment the capitals should not be in a
position to discuss an accomplished fact for the simple
reason, if for no other, that it has been accepted by the
public opinion of a majority in the provinces.

WHEN WE ARE IN THE PERIOD OF THE NEW REGIME
TRANSITIONAL TO THAT OF OUR ASSUMPTION OF FULL
SOVEREIGNTY. WE MUST NOT ADMIT ANY REVELATIONS BY
THE PRESS OF ANY FORM OF PUBLIC DISHONESTY; IT IS
NECESSARY THAT THE NEW REGIME SHOULD BE THOUGHT
TO HAVE SO PERFECTLY CONTENTED EVERYBODY THAT EVEN
CRIMINALITY HAS DISAPPEARED... Cases of the
manifestation of criminality should remain known only to
their victims and to chance witnesses - no more.

PROTOCOL NO. 13

The need for daily bread. Questions of the Political.
Questions of industry. Amusements. People's Palaces. "Truth

is One." The great problems.

The need for daily bread forces the goyim to keep silence
and be our humble servants. Agents taken on to our press
from among the goyim will at our order discuss anything
which it is inconvenient for us to issue directly in official
documents, and we meanwhile, quietly amid the din of the
discussion so raised, shall simply take and carry through
such measures as we wish and then offer them to the public
as an accomplished fact. No one will dare to demand the
abrogation of a matter once settled, all the more so as it will
be represented as an improvement.... And immediately the
press will distract the current of thought towards new
questions (have we not trained people always to be seeking
something new?). Into the discussions of these new
questions will throw themselves those of the brainless

dispensers of fortunes who are not able even now to
understand that they have not the remotest conception
about the matters which they undertake to discuss.
Questions of the political are unattainable for any save those
who have guided it already for many ages, the creators.

From all this you will see that in securing the opinion of the
mob we are only facilitating the working of our machinery,
and you may remark that it is not for actions but for words
issued by us on this or that question that we seem to seek
approval. We are constantly making public declaration that
we are guided in all our undertakings by the hope, joined to
the conviction, that are we serving the common weal.

In order to distract people who may be too troublesome from
discussions of questions of the political we are now putting
forward what we allege to be new questions of the political,
namely, questions of industry. In this sphere let them
discuss themselves silly! The masses are agreed to remain
inactive, to take a rest from what they suppose to be political
activity (which we trained them to in order to use them as a
means of combating the goy governments) only on condition
of being found new employments, in which we are
prescribing them something that looks like the same political
object. In order that the masses themselves may not guess
what they are about WE FURTHER DISTRACT THEM WITH
AMUSEMENTS, GAMES, PASTIMES, PASSIONS, PEOPLE'S
PALACES... SOON WE SHALL BEGIN THROUGH THE PRESS TO
PROPOSE COMPETITIONS IN ART, IN SPORT OF ALL KINDS:
these interests will finally distract their minds from
questions in which we should find ourselves compelled to
oppose them. Growing more and more disaccustomed to
reflect and form any opinions of their own, people will begin
to talk in the same tone as we, because we alone shall be
offering them new directions for thought ... of course
through such persons as will not be suspected of solidarity
with us.

The part played by the liberals, Utopian dreamers, will be
finally played out when our government is acknowledged.
Till such time they will continue to do us good service.
Therefore we shall continue to direct their minds to all sorts
of vain conceptions of fantastic theories, new and apparently
progressive: for have we not with complete success turned
the brainless heads of the goyim with progress till there is
not among the goyim one mind able to perceive that under
this word lies a departure from truth in all cases where it is

not a question of material inventions, for truth is one and in
it there is no place for progress. Progress, like a fallacious
idea serves to obscure truth so that none may know it except
us the Chosen of God, its guardians.

When we come into our kingdom our orators will expound
great problems which have turned humanity upside down in
order to bring it at the end under our beneficent rule.

Who will ever suspect then that ALL THESE PEOPLE WERE
STAGE-MANAGED BY US ACCORDING TO A POLITICAL PLAN
WHICH NO ONE HAS SO MUCH AS GUESSED AT IN THE
COURSE OF MANY CENTURIES? . . .

PROTOCOL NO. 14

The religion of the future. Future conditions of serfdom.
Inaccessibility of knowledge regarding the religion of the
future. Pornography and the printed matter of the future.

When we come into our kingdom it will be undesirable for us
that there should exist any other religion than ours of the
One God with whom our destiny is bound up by our position
as the Chosen People and through whom our same destiny is
united with the destinies of the world. We must therefore
sweep away all other forms of belief. If this gives birth to the
atheist whom we see to-day, it will not, being only a
transitional stage, interfere with our views, but will serve as
a warning for those generations which will hearken to our
preaching of the religion of Moses, that, by its stable and
thoroughly elaborated system has brought all the peoples of
the world into subjection to us. Therein we shall emphasise
its mystical right, on which as we shall say, all its educative
power is based.... Then at every possible opportunity we
shall publish articles in which we shall make comparisons
between our beneficent rule and those of past ages. The
blessings of tranquillity though it be a tranquillity forcibly
brought about by centuries of agitation will throw into
higher relief the benefits to which we shall point. The errors
of the goyim government will be depicted by us in the most

vivid hues. We shall implant such an abhorrence of them that
the peoples will prefer tranquillity in a state of serfdom to
those rights of vaunted freedom which have tortured
humanity and exhausted the very sources of human
existence, sources which have been exploited by a mob of
rascally adventurers who know not what they do.... USELESS
CHANGES OF FORMS OF GOVERNMENT TO WHICH WE
INSTIGATED THE GOYIM WHEN WE WERE UNDERMINING
THEIR STATE STRUCTURES, WILL HAVE SO WEARIED THE
PEOPLES BY THAT TIME THAT THEY WILL PREFER TO SUFFER
ANYTHING UNDER US RATHER THAN RUN THE RISK OF
ENDURING AGAIN ALL THE AGITATIONS AND MISERIES
THEY HAVE GONE THROUGH.

At the same time we shall not omit to emphasize the
historical mistakes of the goy governments which have
tormented humanity for so many centuries by their lack of
understanding of everything that constitutes the true good
of humanity in their chase after fantastic schemes of social
blessings and have never noticed that these schemes kept on
producing a worse and never a better state of the universal
relations which are the basis of human life....

The whole force of our principles and methods will lie in the
fact that we shall present them and expound them as a
splendid contrast to the dead and decomposed old order of
things in social life.

Our philosophers will discuss all the shortcomings of the
various beliefs of the GOYIM, BUT NO ONE WILL EVER BRING
UNDER DISCUSSION OUR FAITH FROM ITS TRUE POINT OF
VIEW SINCE THIS WILL BE FULLY LEARNED BY NONE SAVE
OURS, WHO WILL NEVER DARE TO BETRAY ITS SECRETS.

IN COUNTRIES KNOWN AS PROGRESSIVE AND ENLIGHTENED
WE HAVE CREATED A SENSELESS, FILTHY, ABOMINABLE
LITERATURE. For some time after our entrance to power we
shall continue to encourage its existence in order to provide
a telling relief by contrast to the speeches, party
programme, which will be distributed from exalted quarters
of ours.... Our wise men, trained to become leaders of the
goyim, will compose speeches, projects, memoirs, articles,
which will be used by us to influence the minds of the goyim,
directing them towards such understanding and forms of
knowledge as have been determined by us.

PROTOCOL NO. 15

One-day "coup d'etat (revolution) over all the world.
Executions. Future lot of GOYIM-masons. Mysticism of

authority. Multiplication of masonic lodges. Central
governing board of masonic elders. The "Azev-tactics."

Masonry as leader and guide of all secret societies.
Significance of public applause. Collectivism. Victims.
Executions of masons. Fall of the prestige of laws and
authority. Our position as the Chosen people. Brevity and
clarity of the laws of the kingdom of the future. Obedience to
orders. Measures against abuse of authority. Severity of
penalties. Age-limit forjudges. Liberalism of judges and
authorities. The money of all the world. Absolutism of
masonry. Right of appeal. Patriarchal "outside appearance"
of the power of the future "ruler." Apotheosis of the ruler.
The right of the strong as one and only right. The King of
Israel. Patriarch of all the world.

When we at last definitely come into our kingdom by the aid
of COUPS D'ETAT prepared everywhere for one and the same
day, after the worthlessness of all existing forms of
government has been definitely acknowledged (and not a
little time will pass before that comes about, perhaps even a
whole century) we shall make it our task to see that against
us such things as plots shall no longer exist. With this
purpose we shall slay without mercy all who take arms (in
hand) to oppose our coming into our kingdom. Every kind of
new institution of anything like a secret society will also be
punished with death; those of them which are now in
existence are known to us, serve us and have served us, we
shall disband and send into exile to continents far removed
from Europe. IN THIS WAY WE SHALL PROCEED WITH THOSE
GOY-MASONS WHO KNOW TOO MUCH; such of these as we
may for some reason spare will be kept in constant fear of
exile. We shall promulgate a law making all former members
of secret societies liable to exile from Europe as the centre of
our rule.

Resolutions of our government will be final, without appeal.

In the goy societies in which we have planted and deeply
rooted discord and protestantism, the only possible way of
restoring order is to employ merciless measures that prove
the direct force of authority: no regard must be paid to the
victims who fall, they suffer for the well-being of the future.
The attainment of that well-being, even at the expense of
sacrifices, is the duty of any kind of government that
acknowledges as justification for its existence not only its
privileges but its obligations. The principal guarantee of
stability of rule is to confirm the aureole of power and this
aureole is attained only by such a majestic inflexibility of
might as shall carry on its face the emblems of inviolability
from mystical causes - from the choice of God. SUCH WAS,
UNTIL RECENT TIMES, THE RUSSIAN AUTOCRACY, THE ONE
AND ONLY SERIOUS FOE WE HAD IN THE WORLD, WITHOUT
COUNTING THE PAPACY. Bear in mind the example when
Italy, drenched with blood, never touched a hair of the head
of Sulla who had poured forth that blood: Sulla enjoyed an
apotheosis for his might in the eyes of the people, though
they had been torn in pieces by him, but his intrepid return
to Italy ringed him round with inviolability. The people do
not lay a finger on him who hypnotizes them by his daring
and strength of mind.

Meantime, however, until we come into our kingdom, we
shall act in the contrary way: we shall create and multiply
free masonic lodges in all the countries of the world, absorb
into them all who may become or who are prominent in
public activity, for in these lodges we shall find our principal
intelligence office and means of influence. All these lodges
we shall bring under one central administration, known to us
alone and to all others absolutely unknown, which will be
composed of our learned elders. The lodges will have their
representatives who will serve to screen the above-
mentioned administration of masonry and from whom will
issue the watchword and programme. In these lodges we
shall tie together the knot which binds together all
revolutionary and liberal elements. Their competition will be
made up of all strata of society. The most secret political plot
will be known to us and will fall under our guiding hands on
the very day of their conception. AMONG THE MEMBERS OF
THESE LODGES WILL BE ALMOST ALL THE AGENTS OF
INTERNATIONAL AND NATIONAL POLICE since their service
is for us irreplaceable in the respect that the police is in a
position not only to use its own particular measures with the
insubordinite, but also to screen our activities and provide
pretexts for discontents, ET CETERA.

The class of people who most willingly enter into secret
societies are those who live by their wits, careerists, and in
general people, mostly light-minded, with whom we shall
have no difficulty in dealing and in using to wind up the
mechanism of the machine devised by us. If this world grows
agitated the meaning of that will be that we have had to stir
it up in order to break up its too great solidarity. BUT IF
THERE SHOULD ARISE IN ITS MIDST A PLOT, THEN AT THE
HEAD OF THAT PLOT WILL BE NO OTHER THAN ONE OF OUR
MOST TRUSTED SERVANTS. It is natural that we and no other
should lead MASONIC activities, for we know whither we are
leading, we know the final goal of every form of activity
whereas the goyim have knowledge of nothing, not even of
the immediate effect of action; they put before themselves,
usually, the momentary reckoning of the satisfaction of their
self-opinion in the accomplishment of their thought without
even remarking that the very conception never belonged to
their initiative but to our instigation of their thought....

The goyim enter the lodges out of curiosity or in the hope by
their means to get a nibble at the public pie, and some of
them in order to obtain a hearing before the public for their
impracticable and groundless fantasies: they thirst for the
emotion of success and applause, of which we are
remarkably generous. And the reason why we give them this
success is to make use of the high conceit of themselves to
which it gives birth, for that insensibly disposes them to
assimilate our suggestions without being on their guard
against them in the fullness of their confidence that it is
their own infallibility which is giving utterance to their own
thoughts and that it is impossible for them to borrow those
of others.... You cannot imagine to what extent the wisest of
the goyim can be brought to a state of unconscious naivete
in the presence of this condition of high conceit of
themselves, and at the same time how easy it is to take the
heart out of them by the slightest ill success, though it be
nothing more than the stoppage of the applause they had,
and to reduce them to a slavish submission for the sake of
winning a renewal of success.... BY SO MUCH AS OURS
DISREGARD SUCCESS IF ONLY THEY CAN CARRY THROUGH
THEIR PLANS, BY SO MUCH THE GOYIM ARE WILLING TO
SACRIFICE ANY PLANS ONLY TO HAVE SUCCESS. This
psychology of theirs materially facilitates for us the task of
setting them in the required direction. These tigers in
appearance have the souls of sheep and the wind blows
freely through their heads. We have set them on the hobby-
horse of an idea about the absorption of individuality by the

symbolic unit of COLLECTIVISM.... They have never yet and
they never will have the sense to reflect that this hobby-
horse is a manifest violation of the most important law of
nature which has established from the very creation of the
world one unit unlike another and precisely for the purpose
of instituting individuality....

If we have been able to bring them to such a pitch of stupid
blindness is it not a proof, and an amazingly clear proof, of
the degree to which the mind of the goyim is undeveloped in
comparison with our mind? This it is, mainly, which
guarantees our success.

And how far-seeing were our learned elders in ancient times
when they said that to attain a serious end it behoves not to
stop at any means or to count the victims sacrificed for the
sake of that end.... We have not counted the victims of the
seed of the goy cattle, though we have sacrificed many of
our own, but for that we have now already given them such
a position on the earth as they could not even have dreamed
of. The comparatively small numbers of the victims from the
number of ours have preserved our nationality from
destruction.

Death is the inevitable end for all. It is better to bring that
end nearer to those who hinder our affairs than to ourselves,
to the founders of this affair. WE EXECUTE MASONS IN SUCH
WISE THAT NONE SAVE THE BROTHERHOOD CAN EVER HAVE
A SUSPICION OF IT, NOT EVEN THE VICTIMS THEMSELVES
OF OUR DEATH SENTENCE, THEY ALL DIE WHEN REQUIRED
AS IF FROM A NORMAL KIND OF ILLNESS... Knowing this,
even the brotherhood in its turn dare not protest. By such
methods we have plucked out of the midst of MASONRY the
very root of protest against our disposition. While preaching
liberalism to the goyim we at the same time keep our own
people and our agents in a state of unquestioning
submission.

Under our influence the execution of the laws of the goyim
has been reduced to a minimum. The prestige of the law has
been exploded by the liberal interpretations introduced into
this sphere. In the most important and fundamental affairs
and questions judges decide as we dictate to them, see
matters in the light wherewith we enfold them for the
administration of the goyim, of course, through persons who
are our tools though we do not appear to have anything in
common with them - by newspaper opinion or by other
means.... Even senators and the higher administration accept

our counsels. The purely brute mind of the goyim is
incapable of use for analysis and observation, and still more
for the foreseeing whither a certain manner of setting a
question may tend.

In this difference in capacity for thought between the goyim
and ourselves may be clearly discerned the seal of our
position on the Chosen People and of our higher quality of
humaness, in contradistinction to the brute mind of the
goyim. Their eyes are open, but see nothing before them and
do not invent (unless, perhaps, material things). From this it
is plain that nature herself has destined us to guide and rule
the world. When comes the time of our overt rule, the time
to manifest its blessings, we shall remake all legislatures, all
our laws will be brief, plain, stable, without any kind of
interpretations, so that anyone will he in a position to know
them perfectly. The main feature which will run right
through them is submission to orders, and this principle will
be carried to a grandiose height. Every abuse will then
disappear in consequence of the responsibility of all down to
the lowest unit before the higher authority of the
representative of power. Abuses of power subordinate to this
last instance will be so mercilessly punished that none will
be found anxious to try experiments with their own powers.
We shall follow up jealously every action of the
administration on which depends the smooth running of the
machinery of the State, for slackness in this produces
slackness everywhere; not a single case of illegality or abuse
of power will be left without exemplary punishment.

Concealment of guilt, connivance between those in the
service of the administration - all this kind of evil will
disappear after the very first examples of severe
punishment. The aureole of our power demands suitable,
that is, cruel, punishments for the slightest infringement, for
the sake of gain, of its supreme prestige. The sufferer,
though his punishment may exceed his fault, will count as a
soldier falling on the administrative field of battle in the
interest of authority, principle and law, which do not permit
that any of those who hold the reins of the public coach
should turn aside from the public highway to their own
private paths. FOR EXAMPLE: OUR JUDGES WILL KNOW THAT
WHENEVER THEY FEEL DISPOSED TO PLUME THEMSELVES
ON FOOLISH CLEMENCY THEY ARE VIOLATING THE LAW OF
JUSTICE WHICH IS INSTITUTED FOR THE EXEMPLARY
EDIFICATION OF MEN BY PENALTIES FOR LAPSES AND NOT
FOR DISPLAY OF THE SPIRITUAL QUALITIES OF THE

JUDGE.... Such qualities it is proper to show in private life,
but not in a public square which is the educationary basis of
human life.

Our legal staff will serve not beyond the age of 55, firstly
because old men more obstinately hold to prejudiced
opinions, and are less capable of submitting to new
directions and second because this will give us the
possibility by this measure of securing elasticity in the
changing of staff, which will thus the more easily bend under
our pressure: he who wishes to keep his place will have to
give blind obedience to deserve it. In general, our judges will
be elected by us only from among those who thoroughly
understand that the part they have to play is to punish and
apply laws and not to dream about the manifestations of
liberalism at the expense of the educationary scheme of the
State as the goyim in these days imagine it to be.... This
method of shuffling the staff will serve also to explode any
collective solidarity of those in the same service and will
bind all to the interests of the government upon which their
fate will depend. The young generation of judges will be
trained in certain views regarding the inadmissibility of any
abuses that might disturb the established order of our
subjects among themselves.

In these days the judges of the goyim create indulgences to
every kind of crime, not having a just understanding of their
office, because the rulers of the present age in appointing
judges to office tale no care to inculcate in them a sense of
duty and consciousness of the matter which is demanded of
them. As a brute beast lets out its young in search of prey,
so do the goyim give their subjects places of profit without
thinking to make clear to them for what purpose such place
was created. This is the reason why their governments are
being ruined by their own forces through the acts of their
own administration.

Let us borrow from the example of the results these actions
yet another lesson for our government.

We shall root out liberalism from all the important strategic
posts of our government on which depends the training of
subordinates for our State structure. Such posts will fall
exclusively to those who have been trained by us for
administrative rule. To the possible objection that the
retirement of old servants will cost the Treasury heavily, I
reply, firstly, they will be provided with some private service
in place of what they lose, and, secondly, I have to remark

that all the money in the world will be concentrated in our
hands, consequently it is not our government that has to fear
expense. Our absolutism will in all things be logically
consecutive and therefore in each one of its decrees our
supreme will will be respected and unquestionably fulfilled:
it will ignore all murmurs, all discontents of every kind and
will destroy to the root every kind of manifestation of them
in act by punishment of an exemplary character.

We shall abolish the right of cassation, which will be
transferred exclusively to our disposal - to the cognisance of
him who rules, for we must not allow the conception among
the people of a thought that there could be such a thing as a
decision that is not right of judges set up by us. If, however,
anything like this should occur, we shall ourselves cassate
the decision, but inflict therewith such exemplary
punishment on the judge for lack of understanding of his
duty and the purpose of his appointment as will prevent a
repetition of such cases.... I repeat that it must be borne in
mind that we shall know every step of our administration
which only needs to be closely watched for the people to be
content with us, for it has the right to demand from a good
government a good official.

OUR GOVERNMENT WILL HAVE THE APPEARANCE OF A
PATRIARCHAL PATERNAL GUARDIANSHIP ON THE PART OF
OUR RULER. Our own nation and our own subjects will
discern in his person a father caring for their every need,
their every act, their every inter-relation as subjects one
with another, as well as their relations to the ruler. They will
then be so thoroughly imbued with the thought that it is
impossible for them to dispense with this wardship and
guidance, if they wish to live in peace and quiet, THAT THEY
WILL ACKNOWLEDGE THE AUTOCRACY OF OUR RULER WITH
A DEVOTION BORDERING ON APOTHEOSIS, especially when
they are convinced that those whom we set up do not put
their own in place of his authority, but only blindly execute
his dictates. They will be rejoiced that we have regulated
everything in their lives as is done by wise parents who
desire to train their children in the cause of duty and
submission. For the peoples of the world in regard to the
secrets of our polity are ever through the ages only children
under age, precisely as are their governments.

As you see, I found our despotism on right and duty: the
right to compel the execution of duty is the direct obligation
of a government which is a father for its subjects. It has the

right of the strong that it may use it for the benefit of
directing humanity towards that order which is defined by
nature, namely, submission. Everything in the world is in a
state of submission, if not to man, then to circumstances or
its own inner character, in all cases, to what is stronger. And
so shall we be this something stronger for the sake of good.

We are obliged without hesitation to sacrifice individuals,
who commit a breach of established order, for in the
exemplary punishment of evil lies a great educational
problem.

When the King of Israel sets upon his sacred head the crown
offered him by Europe he will become patriarch of the world.
The indispensable victims offered by him in consequence of
their suitability will never reach the number of victims
offered in the course of centuries by the mania of
magnificence, the emulation between the goy governments.

Our King will be in constant communion with the peoples,
making to them from the tribune speeches which fame will in
that same hour distribute all over the world.

PROTOCOL NO. 16

Emasculation of the universities. Substitute for classicism.
Training and calling. Advertisement of the authority of "the

ruler" in the schools. Abolition of freedom of instruction.
New Theories. Independence of thought. Teaching by object

lessons.

In order to effect the destruction of all collective forces
except ours we shall emasculate the first stage of
collectivism - the UNIVERSITIES, by re-educating them in a
new direction. THEIR OFFICIALS AND PROFESSORS WILL BE
PREPARED FOR THEIR BUSINESS BY DETAILED SECRET
PROGRAMMES OF ACTION FROM WHICH THEY WILL NOT
WITH IMMUNITY DIVERGE, NOT BY ONE IOTA. THEY WILL BE
APPOINTED WITH ESPECIAL PRECAUTION, AND WILL BE SO

PLACED AS TO BE WHOLLY DEPENDENT UPON THE
GOVERNMENT.

We shall exclude from the course of instruction State Law as
also all that concerns the political question. These subjects
will be taught to a few dozens of persons chosen for their
pre-eminent capacities from among the number of the
initiated. THE UNIVERSITIES MUST NO LONGER SEND OUT
FROM THEIR HALLS MILKSOPS CONCOCTING PLANS FOR A
CONSTITUTION, LIKE A COMEDY OR A TRADEDY, BUSYING
THEMSELVES WITH QUESTIONS OF POLICY IN WHICH EVEN
THEIR OWN FATHERS NEVER HAD ANY POWER OF THOUGHT.

The ill-guided acquaintance of a large number of persons
with questions of polity creates Utopian dreamers and bad
subjects, as you can see for yourselves from the example of
the universal education in this direction of the goyim. We
must introduce into their education all those principles which
have so brilliantly broken up their order. But when we are in
power we shall remove every kind of disturbing subject from
the course of education and shall make out of the youth
obedient children of authority, loving him who rules as the
support and hope of peace and quiet.

Classicism, as also any form of study of ancient history, in
which there are more bad than good examples, we shall
replace with the study of the programme of the future. We
shall erase from the memory of men all facts of previous
centuries which are undesirable to us, and leave only those
which depict all the errors of the government of the goyim.
The study of practical life, of the obligations of order, of the
relations of people one to another, of avoiding bad and
selfish examples, which spread the infection of evil, and
similar questions of an educative nature, will stand in the
forefront of the teaching programme, which will be drawn up
on a separate plan for each calling or state of life, in no wise
generalising the teaching. This treatment of the question has
special importance.

Each state of life must be trained within strict limits
corresponding to its destination and work in life. The
OCCASIONAL GENIUS HAS ALWAYS MANAGED AND ALWAYS
WILL MANAGE TO SLIP THROUGH INTO OTHER STATES OF
LIFE, BUT IT IS THE MOST PERFECT FOLLY FOR THE SAKE OF
THIS RARE OCCASIONAL GENIUS TO LET THROUGH INTO
RANKS FOREIGN TO THEM THE UNTALENTED WHO THUS ROB
OF THEIR PLACES THOSE WHO BELONG TO THOSE RANKS BY
BIRTH OR EMPLOYMENT. YOU KNOW YOURSELVES IN WHAT

ALL THIS HAS ENDED FOR THE GOYIM WHO ALLOWED THIS
CRYING ABSURDITY.

In order that he who rules may be seated firmly in the hearts
and minds of his subjects it is necessary for the time of his
activity to instruct the whole nation in the schools and on the
market places about his meaning and his acts and all his
beneficent initiatives.

We shall abolish every kind of freedom of instruction.
Learners of all ages will have the right to assemble together
with their parents in the educational establishments as it
were in a club: during these assemblies, on holidays,
teachers will read what will pass as free lectures on
questions of human relations, of the laws of examples, of the
limitations which are born of unconscious relations, and,
finally, of the philosophy of new theories not yet declared to
the world. These theories will be raised by us to the stage of
a dogma of faith as a transitional stage towards our faith. On
the completion of this exposition of our programme of action
in the present and the future I will read you the principles of
these theories.

In a word, knowing by the experience of many centuries that
people live and are guided by ideas, that these ideas are
imbibed by people only by the aid of education provided with
equal success for all ages of growth, but of course by varying
methods, we shall swallow up and confiscate to our own use
the last scintilla of independence of thought, which we have
for long past been directing towards subjects and ideas
useful for us. The system of bridling thought is already at
work in the so-called system of teaching by OBJECT
LESSONS, the purpose of which is to turn the goyim into
unthinking submissive brutes waiting for things to be
presented before their eyes in order to form an idea of
them.... In France, one of our best agents, Bourgeois, has
already made public a new programme of teaching by object
lessons.

PROTOCOL NO. 17

Advocacy. Influence of the priesthood of the GOYIM.
Freedom of conscience. Papal Court. King of the Jews as
Patriarch-Pope. How to fight the existing Church. Function of
contemporary press. Organization of police. Volunteer police.
Espionage on the pattern of the KABAL espionage. Abuses of

authority.

The practice of advocacy produces men cold, cruel,
persistent, unprincipled, who in all cases take up an
impersonal, purely legal standpoint. They have the
inveterate habit to refer everything to its value for the
defence and not to the public welfare of its results. They do
not usually decline to undertake any defence whatever, they
strive for an acquittal at all costs, cavilling over every petty
crux of jurisprudence and thereby they demoralise justice.
For this reason we shall set this profession into narrow
frames which will keep it inside this sphere of executive
public service. Advocates, equally with judges, will be
deprived of the right of communication with litigants; they
will receive business only from the court and will study it by
notes of re- port and documents, defending their clients after
they have been interrogated in court on facts that have
appeared. They will receive an honorarium without regard to
the quality of the defence. This will render them mere
reporters on law-business in the interests of justice and as
counterpoise to the proctor who will be the reporter in the
interests of prosecution; this will shorten business before
the courts. In this way will be established a practice of
honest unprejudiced defence conducted not from personal
interest but by conviction. This will also, by the way, remove
the present practice of corrupt bargain between advocates to
agree only to let that side win which pays most...

WE HAVE LONG PAST TAKEN CARE TO DISCREDIT THE
PRIESTHOOD OF THE GOYIM, and thereby to ruin their
mission on earth which in these days might still be a great
hindrance to us. Day by day its influence on the peoples of
the world is falling lower. FREEDOM OF CONSCIENCE has
been declared everywhere, SO THAT NOW ONLY YEARS
DIVIDE US FROM THE MOMENT OF THE COMPLETE
WRECKING OF THAT CHRISTIAN RELIGION: as to other
religions we shall have still less difficulty in dealing with
them, but it would be premature to speak of this now. We
shall set clericalism and clericals into such narrow frames as
to make their influence move in retrogressive proportion to
its former progress.

When the time comes finally to destroy the papal court the
finger of an invisible hand will point the nations towards this
court. When, however, the nations fling themselves upon it,
we shall come forward in the guise of its defenders as if to
save excessive bloodshed. By this diversion we shall
penetrate to its very bowels and be sure we shall never come
out again until we have gnawed through the entire strength
of this place.

THE KING OF THE JEWS WILL BE THE REAL POPE OF THE
UNIVERSE, THE PATRIARCH OF AN INTERNATIONAL
CHURCH.

But, IN THE MEANTIME, while we are re-educating youth in
new traditional religions and afterwards in ours, WE SHALL
NOT OVERTLY LAY A FINGER ON EXISTING CHURCHES, BUT
WE SHALL FIGHT AGAINST THEM BY CRITICISM
CALCULATED TO PRODUCE SCHISM...

In general, then, our contemporary press will continue to
CONVICT State affairs, religions, incapacities of the goyim,
always using the most unprincipled expressions in order by
every means to lower their prestige in the manner which can
only be practised by the genius of our gifted tribe...

Our kingdom will be an apologia of the divinity Vishnu, in
whom is found its personification - in our hundred hands will
be, one in each, the springs of the machinery of social life.
We shall see every- thing without the aid of official police
which, in that scope of its rights which we elaborated for the
use of the goyim, hinders governments from seeing. In our
programme ONE - THIRD OF OUR SUBJECTS WILL KEEP THE
REST UNDER OBSERVATION from a sense of duty, on the
principle of volunteer service to the State. It will then be no
disgrace to be a spy and informer, but a merit: unfounded
denunciations, however, will be cruelly punished that there
may be no development of abuses of this right.

Our agents will be taken from the higher as well as the lower
ranks of society, from among the administrative class who
spend their time in amusements, editors, printers and
publishers, booksellers, clerks, and salesmen, workmen,
coachmen, lackeys, etcetera. This body, having no rights and
not being empowered to take any action on their own
account, and consequently a police without any power, will
only witness and report: verification of their reports and
arrests will depend upon a responsible group of controllers
of police affairs, while the actual act of arrest will be

performed by the gendarmerie and the municipal police. Any
person not denouncing anything seen or heard concerning
questions of polity will also be charged with and made
responsible for concealment, if it be proved that he is guilty
of this crime.

JUST AS NOWADAYS OUR BRETHREN ARE OBLIGED AT THEIR
OWN RISK TO DENOUNCE TO THE KABAL APOSTATES OF
THEIR OWN FAMILY or members who have been noticed
doing anything in opposition to the KABAL, SO IN OUR
KINGDOM OVER ALL THE WORLD IT WILL BE OBLIGATORY
FOR ALL OUR SUBJECTS TO OBSERVE THE DUTY OF SERVICE
TO THE STATE IN THIS DIRECTION.

Such an organisation will extirpate abuses of authority, of
force, of bribery, everything in fact which we by our
counsels, by our theories of the superhuman rights of man,
have introduced into the customs of the goyim... But how
else were we to procure that increase of causes predisposing
to disorders in the midst of their administration?... Among
the number of those methods one of the most important is -
agents for the restoration of order, so placed as to have the
opportunity in their disintegrating activity of developing and
displaying their evil inclinations - obstinate self-conceit,
irresponsible exercise of authority, and first and foremost,
venality.

PROTOCOL NO. 18

Measures of secret defense. Observation of conspiracies
from the inside. Overt secret defense - the ruin of authority.
Secret defense of the King of the Jews. Mystical prestige of
authority. Arrest on the first suspicion.

When it becomes necessary for us to strengthen the strict
measures of secret defence (the most fatal poison for the
prestige of authority) we shall arrange a simulation of

disorders or some manifestation of discontents finding
expression through the co-operation of good speakers.
Round these speakers will assemble all who are sympathetic
to his utterances. This will give us the pretext for domiciliary
perquisitions and surveillance on the part of our servants
from among the number of the GOYIM POLICE...

As the majority of the conspirators act out of love for the
game, for the sake of talking, so, until they commit some
overt act we shall not lay a finger on them but only introduce
into their midst observation elements... It must be
remembered that the prestige of authority is lessened if it
frequently discovers conspiracies against itself: this implies
a presumption of consciousness of weakness, or, what is still
worse, of injustice. You are aware that we have broken the
prestige of the goy kings by frequent attempts upon their
lives through our agents, blind sheep of our flock, who are
easily moved by a few liberal phrases to crimes provided
only they be painted in political colours. WE HAVE
COMPELLED THE RULERS TO ACKNOWLEDGE THEIR
WEAKNESS IN ADVERTISING OVERT MEASURES OF SECRET
DEFENCE AND THEREBY WE SHALL BRING THE PROMISE OF
AUTHORITY TO DESTRUCTION.

Our ruler will be secretly protected only by the most
insignificant guard, because we shall not admit so much as a
thought that there could exist against him any sedition with
which he is not strong enough to contend and is compelled
to hide from it.

If we should admit this thought, as the goyim have done and
are doing, we should IPSO FACTO be signing a death
sentence, if not for our ruler, at any rate for his dynasty, at
no distant date.

According to strictly enforced outward appearances our ruler
will employ his power only for the advantage of the nation
and in no wise for his own or dynastic profits. Therefore,
with the observance of this decorum, his authority will be
respected and guarded by the subjects themselves, it will
receive an apotheosis in the admission that with it is bound
up the well-being of every citizen of the State, for upon it
will depend all order in the common life of the pack...

OVERT DEFENSE OF THE KING ARGUES WEAKNESS IN THE
ORGANISATION OF HIS STRENGTH.

Our ruler will always among the people be surrounded by a
mob of apparently curious men and women, who will occupy
the front ranks about him, to all appearance by chance, and
will restrain the ranks of the rest out of respect as it will
appear for good order. This will sow an example of restraint
also in others. If a petitioner appears among the people
trying to hand a petition and forcing his way through the
ranks, the first ranks must receive the petition and before
the eyes of the petitioner pass it to the ruler, so that all may
know that what is handed in reaches its destination, that,
consequently, there exists a control of the ruler himself. The
aureole of power requires for its existence that the people
may be able to say: "If the king knew of this," or: "the king
will hear of it."

WITH THE ESTABLISHMENT OF OFFICIAL SECRET DEFENSE
THE MYSTICAL PRESTIGE OF AUTHORITY DISAPPEARS: given
a certain audacity, and everyone counts himself master of it,
the sedition-monger is conscious of his strength, and when
occasion serves watches for the moment to make an attempt
upon authority...

For the goyim we have been preaching something else, but
by that very fact we are enabled to see what measures of
overt defence have brought them to...

Criminals with us will be arrested at the first more or less
well- grounded suspicion; it cannot be allowed that out of
fear of a possible mistake an opportunity should be given of
escape to persons suspected of a political lapse or crime, for
in these matters we shall be literally merciless. If it is still
possible, by stretching a point, to admit a reconsideration of
the motive causes in simple crimes, there is no possibility of
excuse for persons occupying themselves with questions in
which nobody except the government can understand
anything... And it is not all governments that understand
true policy.

PROTOCOL NO. 19

The right of presenting petitions and projects. Sedition.
Indictment of political crimes. Advertisement of political

crimes.

If we do not permit any independent dabbling in the political
we shall on the other hand encourage every kind of report or
petition with proposals for the government to examine into
all kinds of projects for the amelioration of the condition of
the people; this will reveal to us the defects or else the
fantasies of our subjects, to which we shall respond either
by accomplishing them or by a wise rebutment to prove the
short-sightedness of one who judges wrongly.

Sedition-mongering is nothing more than the yapping of a
lap-dog at an elephant. For a government well organised, not
from the police but from the public point of view, the lap-dog
yaps at the elephant in entire unconsciousness of its
strength and importance. It needs no more than to take a
good example to show the relative importance of both and
the lap-dogs will cease to yap and will wag their tails the
moment they set eyes on an elephant.

In order to destroy the prestige of heroism for political crime
we shall send it for trial in the category of thieving, murder,
and every kind of abominable and filthy crime. Public opinion
will then confuse in its conception this category of crime
with the disgrace attaching to every other and will brand it
with the same contempt.

We have done our best, and I hope we have succeeded, to
obtain that the goyim should not arrive at this means of
contending with sedition. It was for this reason that through
the press and in speeches, indirectly - in cleverly compiled
schoolbooks on history, we have advertised the martyrdom
alleged to have been accepted by sedition-mongers for the
idea of the commonweal. This advertisement has increased
the contingent of liberals and has brought thousands of
goyim into the ranks of our livestock cattle.

PROTOCOL NO. 20

FINANCIAL PROGRAMME. Progressive tax. Stamp
progressive taxation. Exchequer, interest-bearing papers
and stag- nation of currency. Method of accounting. Currency
issue. Gold standard. Standard of cost of working man
power. Budget. State loans. One per cent, interest series.
Industrial shares. Rulers of the GOYIM: courtiers and
favouritism. Masonic agents.

To-day we shall touch upon the financial programme, which I
put off to the end of my report as being the most difficult,
the crowning and the decisive point of our plans. Before
entering upon it I will remind you that I have already spoken
before by way of a hint when I said that the sum total of our
actions is settled by the question of figures.

When we come into our kingdom our autocratic government
will avoid, from a principle of self-preservation, sensibly
burdening the masses of the people with taxes,
remembering that it plays the part of father and protector.
But as State organisation costs dear it is necessary
nevertheless to obtain the funds required for it. It will,
therefore, elaborate with particular precaution the question
of equilibrium in this matter.

Our rule, in which the king will enjoy the legal fiction that
everything in his State belongs to him (which may easily be
translated into fact), will be enabled to resort to the lawful
confiscation of all sums of every kind for the regulation of
their circulation in the State. From this follows that taxation
will best be covered by a progressive tax on property. In this
manner the dues will be paid without straitening or ruining
anybody in the form of a percentage of the amount of
property. The rich must be aware that it is their duty to place
a part of their superfluities at the disposal of the State since
the State guarantees them security of possession of the rest
of their property and the right of honest gains, I say honest,
for the control over property will do away with robbery on a
legal basis.

This social reform must come from above, for the time is ripe
for it - it is indispensable as a pledge of peace.

The tax upon the poor man is a seed of revolution and works
to the detriment of the State which in hunting after the
trifling is missing the big. Quite apart from this, a tax on
capitalists diminishes the growth of wealth in private hands

in which we have in these days concentrated it as a
counterpoise to the government strength of the goyim - their
State finances.

A tax increasing in a percentage ratio to capital will give a
much larger revenue than the present individual or property
tax, which is useful to us now for the sole reason that it
excites trouble and discontent among the goyim.

The force upon which our king will rest consists in the
equilibrium and the guarantee of peace, for the sake of
which things it is indispensable that the capitalists should
yield up a portion of their incomes for the sake of the secure
working of the machinery of the State. State needs must be
paid by those who will not feel the burden and have enough
to take from.

Such a measure will destroy the hatred of the poor man for
the rich, in who he will see a necessary financial support for
the State, will see in him the organiser of peace and well-
being since he will see that it is the rich man who is paying
the necessary means to attain these things.

In order that payers of the educated classes should not too
much distress themselves over the new payments they will
have full accounts given them of the destination of those
payments, with the exception of such sums as will be
appropriated for the needs of the throne and the
administrative institutions.

He who reigns will not have any properties of his own once
all in the State represents his patrimony, or else the one
would be in contradiction to the other; the fact of holding
private means would destroy the right of property in the
common possessions of all.

Relatives of him who reigns, his heirs excepted, who will be
maintained by the resources of the State, must enter the
ranks of servants of the State or must work to obtain the
right of property; the privilege of royal blood must not serve
for the spoiling of the treasury.

Purchase, receipt of money or inheritance will be subject to
the payment of a stamp progressive tax. Any transfer of
property, whether money or other, without evidence of
payment of this tax which will be strictly registered by
names, will render the former holder liable to pat interest on
the tax from the moment of transfer of these sums up to the

discovery of his evasion of declaration of the transfer.
Transfer documents must be presented weekly at the local
treasury office with notification of the name, surname and
permanent place of residence of the former and the new
holder of the property. This transfer with register of names
must begin from a definite sum which exceeds the ordinary
expenses of buying and selling of necessaries, and these will
be subject to payment only by a stamp impost of a definite
percentage of the unit.

Just strike an estimate of how many times such taxes as
these will cover the revenue of the GOYIM STATES.

The State exchequer will have to maintain a definite
complement of reserve sums, and all that is collected above
that complement must be returned into circulation. On these
sums will be organised public works. The initiative of works
of this kind, proceeding from State sources, will bind the
working class family firmly to the interests of the State and
to those who reign. From these same sums also a part will be
set aside as rewards of inventiveness and productiveness.

On no account should so much as a single unit above the
definite and freely estimated sums be retained in the State
treasuries, for money exists to be circulated and any kind of
stagnation of money acts ruinously on the running of the
State machinery, for which it is the lubricant; a stagnation of
the lubricant may stop the regular working of the
mechanism.

The substitution of interest-bearing paper for a part of the
token of exchange has produced exactly this stagnation. The
consequences of this circumstance are already sufficiently
noticeable.

A court of account will also be instituted by us and in it the
ruler will find at any moment a full accounting for State
income and expenditure, with the exception of the current
monthly account, not yet made up, and that of the preceding
month, which will not yet have been delivered.

The one and only person who will have no interest in robbing
the State is its owner, the ruler. This is why his personal
control will remove the possibility of leakages of
extravagances.

The representative function of the ruler at receptions for the
sake of etiquette, which absorbs so much invaluable time,

will be abolished in order that the ruler may have time for
control and consideration. His power will not then be split up
into fractional parts among timeserving favourites who
surround the throne for its pomp and splendour, and are
interested only in their own and not in the common interests
of the State.

Economic crises have been produced by us for the goyim by
no other means than the withdrawal of money from
circulation. Huge capitals have stagnated, withdrawing
money from States, which were constantly obliged to apply
to those same stagnant capitals for loans. These loans
burdened the finances of the State with the payment of
interest and made them the bond slaves of these capitals...
The concentration of industry in the hands of capitalists out
of the hands of small masters has drained away all the juices
of the peoples and with them also the States...

The present issue of money in general does not correspond
with the requirements per head, and cannot therefore satisfy
all the needs of the workers. The issue of money ought to
correspond with the growth of population and thereby
children must also absolutely be reckoned as consumers of
currency from the day of their birth. The revision of issue is a
material question for the whole world.

YOU ARE AWARE THAT THE GOLD STANDARD HAS BEEN THE
RUIN OF THE STATES WHICH ADOPTED IT, FOR IT HAS NOT
BEEN ABLE TO SATIFSY THE DEMANDS FOR MONEY, THE
MORE SO THAT WE HAVE REMOVED GOLD FROM
CIRCULATION AS FAR AS POSSIBLE.

With us the standard that must be introduced is the cost of
workingman power, whether it be reckoned in paper or in
wood. We shall make the issue of money in accordance with
the normal requirements of each subject, adding to the
quantity with every birth and subtracting with every death.

The accounts will be managed by each department (the
French administrative division), each circle.

In order that there may be no delays in the paying out of
money for State needs the sums and terms of such payments
will be fixed by decree of the ruler; this will do away with the
protection by a ministry of one institution to the detriment of
others.

The budgets of income and expenditures will be carried out
side by side that they may not be obscured by distance one
to another.

The reforms projected by us in the financial institutions and
principles of the goyim will be closed by us in such forms will
alarm nobody. We shall point out the necessity of reforms in
consequence of the disorderly darkness into which the goyim
by their irregularities have plunged the finances. The first
irregularity, as we shall point out, consists in their beginning
with drawing up a single budget which year after year grows
owing to the following cause: this budget is dragged out to
half the year, then they demand a budget to put things right,
and this they expend in three months, after which they ask
for a supplementary budget, and all this ends with a
liquidation budget. But, as the budget of the following year is
drawn up in accordance with the sum of the total addition,
the annual departure from the normal reaches as much as 50
per cent, in a year, and so the annual budget is trebled in ten
years. Thanks to such methods, allowed by the carelessness
of the goy States, their treasuries are empty. The period of
loans supervenes, and that has swallowed up remainders
and brought all the goy States to bankruptcy.

You understand perfectly that economic arrangements of
this kind, which have been suggested to the goyim by us,
cannot be carried on by us.

Every kind of loan proves infirmity in the State and a want of
understanding of the rights of the State. Loans hang like a
sword of Damocles over the heads of rulers, who, instead of
taking from their subjects by a temporary tax, come begging
with outstretched palm of our bankers. Foreign loans are
leeches which there is no possibility of removing from the
body of the State until they fall off of themselves or the State
flings them off. But the goy States do not tear them off; they
go on in persisting in putting more on to themselves so that
they must inevitably perish, drained by voluntary blood-
letting.

What also indeed is, in substance, a loan, especially a foreign
loan? A loan is - an issue of government bills of exchange
containing a percentage obligation commensurate to the
sum of the loan capital. If the loan bears a charge of 5 per
cent., then in twenty years the State vainly pays away in
interest a sum equal to the loan borrowed, in forty years it is
paying a double sum, in sixty-treble, and all the while the
debt remains an unpaid debt.

From this calculation it is obvious that with any form of
taxation per head the State is baling out the last coppers of
the poor taxpayers in order to settle accounts with wealthy
foreigners, from whom it has borrowed money instead of
collecting these coppers for its own needs without the
additional interest.

So long as the loans were internal the goyim only shuffled
their money from the pockets of the poor to those of the rich,
but when we bought up the necessary person in order to
transfer loans into the external sphere all the wealth of the
States flowed into our cash-boxes and all the goyim began to
pay us the tribute of subjects.

If the superficiality of goy kings on their thrones in regard to
State affairs and the venality of ministers or the want of
understanding of financial matters on the part of other ruling
persons have made their countries debtors to our treasuries
to amounts quite impossible to pay it has not been
accomplished without on our part heavy expenditure of
trouble and money.

Stagnation of money will not be allowed by us and therefore
there will be no State interest-bearing paper, except at one
per cent, series, so that there will be no payment of interest
to leeches that suck all the strength out of the State. The
right to issue interest-bearing paper will be given exclusively
to industrial companies who will find no difficulty in paying
interest out of profits, whereas the State does not make
interest on borrowed money like these companies, for the
State borrows to spend and not to use in operations.

Industrial papers will be bought also by the government
which from being as now a payer of tribute by loan
operations will be transformed into a lender of money at a
profit. This measure will stop the stagnation of money,
parasitic profits and idleness, all of which were useful for us
among the goyim so long as they were independent but are
not desirable under our rule.

How clear is the undeveloped power of thought of the purely
brute brains of the goyim, as expressed in the fact that they
have been borrowing from us with payment of interest
without ever thinking that all the same these very moneys
plus an addition for payment of interest must be got by them
for their own State pockets in order to settle up with us.
What could have been simpler than to take the money they
wanted from their own people?

But it is a proof of the genius of our chosen mind that we
have contrived to present the matter of loans to them in
such a light that they have even seen in them an advantage
for themselves.

Our accounts, which we shall present when the time comes,
in the light of centuries of experience gained by experiments
made by us on the goy States, will be distinguished by
clearness and definiteness and will show at a glance to all
men the advantage of our innovations. They will put an end
to those abuses to which we owe our mastery over the
goyim, but which cannot be allowed in our kingdom.

We shall so hedge about our system of accounting that
neither the ruler nor the most insignificant public servant
will be in a position to divert even the smallest sum from its
destination without detection or to direct it in another
direction except that which will be once fixed in a definite
plan of action.

And without a definite plan it is impossible to rule. Marching
along an undetermined road and with undetermined
resources brings to ruin by the way heroes and demi-gods.

The goy rulers, whom we once upon a time advised should
be distracted from State occupations by representative
receptions, observances of etiquette, entertainments, were
only screens for our rule. The accounts of favourite courtiers
who replaced them in the sphere of affairs were drawn up
for them by our agents, and every time gave satisfaction to
short-sighted minds by promises that in the future
economies and improvements were foreseen... Economies
from what? From new taxes? - were questions that might
have been but were not asked by those who read our
accounts and projects...

You know to what they have been brought by this
carelessness, to what a pitch of financial disorder they have
arrived, notwithstanding the astonishing industry of their
peoples...

PROTOCOL NO. 21

Internal loans. Debit and taxes. Conversions. Bankruptcy.
Savings banks and rentes. Abolition of money markets.
Regulation of industrial values.

To what I reported to you at the last meeting I shall now add
a detailed explanation of external loans. Of foreign loans I
shall say nothing more, because they have fed us with the
national moneys of the goyim, but for our State there will be
no foreigners, that is, nothing external.

We have taken advantage of the venality of administrators
and the slackness of rulers to get our moneys twice, thrice
and more times over, by lending to the goy governments
moneys which were not at all needed by the States. Could
anyone do the like in regard to us?... Therefore, I shall only
deal with the details of internal loans.

States announce that such a loan is to be concluded and
open subscriptions for their own bills of exchange, that is,
for their interestbearing paper. That they may be within the
reach of all the price is determined at from a hundred to a
thousand; and a discount is made for the earliest
subscribers. Next day by artificial means the price of them
goes up, the alleged reason being that everyone is rushing to
buy them. In a few days the treasury safes are as they say
overflowing and there's more money than they can do with
(why then take it?). The subscription, it is alleged, covers
many times over the issue total of the loan; in this lies the
whole stage effect - look you, they say, what confidence is
shown in the government's bills of exchange.

But when the comedy is played out there emerges the fact
that a debit and an exceedingly burdensome debit has been
created. For the payment of interest it becomes necessary to
have recourse to new loans, which do not swallow up but
only add to the capital debt. And when this credit is
exhausted it becomes necessary by new taxes to cover, not
the loan, but only the interest on it. These taxes are a debit
employed to cover a debit...

Later comes the time for conversions, but they diminish the
payment of interest without covering the debt, and besides
they cannot be made without the consent of the lenders; on
announcing a conversion a proposal is made to return the

money to those who are not willing to con- vert their paper.
If everybody expressed his unwillingness and demanded his
money back, the government would be hooked on their own
flies and would be found insolvent and unable to pay the
proposed sums. By good luck the subjects of the goy
governments, knowing nothing about financial affairs, have
always preferred losses on exchange and diminution of
interest to the risk of new investments of their moneys, and
have thereby many a time enabled these governments to
throw off their shoulders a debit of several millions.

Nowadays, with external loans, these tricks cannot be played
by the goyim for they know that we shall demand all our
moneys back.

In this way an acknowledged bankruptcy will best prove to
the various countries the absence of any means between the
interests of the peoples and those who rule them.

I beg you to concentrate your particular attention upon this
point and upon the following: nowadays all internal loans are
consolidated by so-called flying loans, that is, such as have
terms of payments more or less near. These debts consist of
moneys paid into the savings banks and reserve funds. If left
for long at the disposition of a government these funds
evaporate in the payment of interest on foreign loans, and
are replaced by the deposit of equivalent amount of RENTES.

And these last it is which patch up all the leaks in the State
treasuries of the goyim.

When we ascend the throne of the world all these financial
and similar shifts, as being not in accord with our interests,
will be swept away so as not to leave a trace, as also will be
destroyed all money markets, since we will not allow the
prestige of our power to be shaken by fluctuations of prices
set upon our values, which we shall announce by law at the
price which represents their full worth without any
possibility of lowering or raising. (Raising gives the pretext
for lowering, which indeed was where we made a beginning
in relation to the values of the goyim.)

We shall replace the money markets by grandiose
government credit institutions, the object of which will be to
fix the price of industrial values in accordance with
government views. These institutions will be in a position to
fling upon the market five hundred millions of industrial
paper in one day, or to buy up for the same amount. In this

way all industrial undertakings will come into dependence
upon us. You may imagine for yourselves what immense
power we shall thereby secure for ourselves... .

PROTOCOL NO. 22

The secret of what is coming. The evil of many centuries as
the foundations of future well-being. The aureole of power

and its mystical worship.

In all that has so far been reported by me to you, I have
endeavoured to depict with care the secret of what is
coming, of what is past, and of what is going on now,
rushing into the flood of the great events coming already in
the near future, the secret of our relations to the goyim and
of financial operations. On this subject there remains still a
little for me to add.

IN OUR HANDS IS THE GREATEST POWER OF OUR DAY -
GOLD: IN TWO DAYS WE CAN PRODUCE FROM OUR
STOREHOUSES ANY QUANTITY WE MAY PLEASE.

Surely there is no need to seek further proof that our rule is
predestined by God? Surely we shall not fail with such
wealth to prove that all that evil which for so many centuries
we have had to commit has served at the end of ends the
cause of true well-being - the bringing of everything into
order? Though it even be by the exercise of some violence,
yet all the same it will be established. We shall contrive to
prove that we are benefactors who have restored to the rent
and mangled earth the true good and also freedom of the
person, and therewith we shall enable it to be enjoyed in
peace and quiet, with proper dignity of relations, on the
condition of course, of strict observance of the laws
established by us. We shall make plain therewith that
freedom does not consist in dissipation and in the right of
unbridled license any more than dignity and force of a man
do not consist in the right for everyone to promulgate
destructive principles in the nature of freedom of conscience,

equality and the like, that freedom of the person in no wise
consists in the right to agitate oneself and others by
abominable speeches before disorderly mobs, and that true
freedom consists in the inviolability of the person who
honourably and strictly observes all the laws of life in
common, that human dignity is wrapped up in consciousness
of the rights and also of the absence of rights of each, and
not wholly and solely in fantastic imaginings about the
subject of one's ego.

Our authority will be glorious because it will be all-powerful,
will rule and guide, and not muddle along after leaders and
orators shrieking themselves hoarse with senseless words
which they call great principles and which are nothing else,
to speak honestly, but Utopian... Our authority will be the
crown of order, and in that is included the whole happiness
of man. The aureole of this authority will inspire a mystical
bowing of the knee before it and a reverent fear before it of
all the peoples. True force makes no terms with any right,
not even with that of God: none dare come near to it so as to
take so much as a span from it away. .

PROTOCOL NO. 23

Reduction of the manufacture of articles of luxury. Small
master production. Unemployment. Prohibition of
drunkeness. Killing out of the old society and its
ressurrection in a new form. The chosen one of God.

That the peoples may become accustomed to obedience it is
necessary to inculcate lessons of humility and therefore to
reduce the production of articles of luxury. By this we shall
improve morals which have been debased by emulation in
the sphere of luxury. We shall re-establish small master
production which will mean laying a mine under the private
capital of manufacturers. This is indispensable also for the
reason that manufacturers on the grand scale often move,
though not always consciously, the thoughts of the masses
in directions against the government. A people of small

masters knows nothing of unemployment and this binds him
closely with existing order, and consequently with the
firmness of authority. Unemployment is a most perilous
thing for a government. For us its part will have been played
out the moment authority is transferred into our hands.
Drunkenness also will be prohibited by law and punishable
as a crime against the humanness of man who is turned into
a brute under the influence of alcohol.

Subjects, I repeat once more, give blind obedience only to
the strong hand which is absolutely independent of them, for
in it they feel the sword of defence and support against
social scourges... What do they want with an angelic spirit in
a king? What they have to see in him is the personification of
force and power.

The supreme lord who will replace all now existing rulers,
dragging on their existence among societies demoralised by
us, societies that have denied even the authority of God,
from whose midst breaks out on all sides the fire of anarchy,
must first of all proceed to quench this all-devouring flame.
Therefore he will be obliged to kill off those existing
societies, though he should drench them with his own blood,
that he may resurrect them again in the form of regularly
organised troops fighting consciously with every kind of
infection that may cover the body of the State with sores.

This Chosen One of God is chosen from above to demolish
the senseless forces moved by instinct and not reason, by
brutishness and not humanness. These forces now triumph
in manifestations of robbery and every kind of violence
under the mask of principles of freedom and rights. They
have overthrown all forms of social order to erect on the
ruins the throne of the King of the Jews; but their part will
be played out the moment he enters into his kingdom. Then
it will be necessary to sweep them away from his path, on
which must be left no knot, no splinter.

Then will it be possible for us to say to the peoples of the
world: "Give thanks to God and bow the knee before him
who bears on his front the seal of the predestination of man,
to which God Himself has led his star that none other but He
might free us from all the beforementioned forces and evils."

PROTOCOL NO. 24

Confirming the roots of King David (?). Training of the king.
Setting aside of direct heirs. The king and three of his
sponsors. The king is fate. Irreproachability of exterior
morality of the King of the Jews.

I pass now to the method of confirming the dynastic roots of
King David to the last strata of the earth.

This confirmation will first and foremost be included in that
in which to this day has rested the force of conservatism by
our learned elders of the conduct of all the affairs of the
world, in the directing of the education of thought of all
humanity.

Certain members of the seed of David will prepare the kings
and their heirs, selecting not by right of heritage but by
eminent capacities, inducting them into the most secret
mysteries of the political, into schemes of government, but
providing always that none may come to knowledge of the
secrets. The object of this mode of action is that all may
know that government cannot be entrusted to those who
have not been inducted into the secret places of its art...

To these persons only will be taught the practical application
of the aforenamed plans by comparison of the experiences of
many centuries, all the observations on the politico-
economic moves and social sciences - in a word, all the spirit
of laws which have been unshakably established by nature
herself for the regulation of the relations of humanity.

Direct heirs will often be set aside from ascending the throne
if in their time of training they exhibit frivolity, softness and
other qualities that are the ruin of authority, which render
them incapable of governing and in themselves dangerous
for kingly office.

Only those who are unconditionally capable for firm, even if
it be to cruelty, direct rule will receive the reins of rule from
our learned elders.

In case of falling sick with weakness of will or other form of
incapacity, kings must by law hand over the reins of rule to
new and capable hands...

The king's plan of action for the current moment, and all the
more so for the future, will be unknown, even to those who
are called his closest counsellors.

Only the king and the three who stood sponsor for him will
know what is coming.

In the person of the king who with unbending will is master
of himself and of humanity all will discern as it were fate
with its mysterious ways. None will know what the king
wishes to attain by his dispositions, and therefore none will
dare to stand across an unknown path.

It is understood that the brain reservoir of the king must
correspond in capacity to the plan of government it has to
contain. It is for this reason that he will ascend the throne
not otherwise than after examination of his mind by the
aforesaid learned elders.

That the people may know and love their king it is
indispensable for him to converse in the market-places with
his people. This ensures the necessary clinching of the two
forces which are now divided one from another by us by the
terror.

This terror was indispensable for us till the time comes for
both these forces separately to fall under our influence.

The King of the Jews must not be at the mercy of his
passions, and especially of sensuality: on no side of his
character must he give brute instincts power over his mind.
Sensuality worse than all else disorganises the capacities of
the mind and clearness of views, distracting the thoughts to
the worst and most brutal side of human activity.

The prop of humanity in the person of the supreme lord of all
the world of the holy seed of David must sacrifice to his
people all personal inclinations.

Our supreme lord must be of an exemplary irreproachability.

[END]